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THE 



WRITINGS 



OF THE LATE 



EL DM JOHN LELAND, 



INCLUDING 



SOME EVENTS IN HIS LIFE, 



WRITTEN BY HIMSELF. 



WITH ADDITIONAL SKETCHES,&c. 



BY 



MISS L.F. GREENE, 



LANESBORO, MASS. 



NEW YORK: 

PRINTED BY G. W, WOOD, 29 GOLD-STREET. 

18 45. 



. 



Entered according to Act of Congfess, in the year 1845, 
By Miss L. F. Greene, 
In the Clerk's office of the District Court of the United States for the 
Southern District of New York, 






PREFACE 



The candid reader is earnestly requested, before entering upon the perusal of 
the following pages, to follow the compiler through a short preface. It was at the 
suggestion of one of Mr. Leland's family that 1 first thought of attempting this 
work ; and after her removal by death, it was with the subsequent encouragement 
and approbation of others, that I continued to pursue it. When first proposed to 
me, 1 viewed it as an impossibility, both on account of my inadequacy, and of the 
little leisure afforded me by a vocation which involved arduous labors and anxious 
cares; but an ardent desire to see the wcrk accomplished, and the uncertainty 
that it would be attempted by an abler hand, together with the consideration that 
time was continually thinning the number of those who could furnish accurate 
information, or correct unavoidable mistakes, at length determined me to make the 
trial. Had I then foreseen, that, by the death of some, and the removal of others, 
I should be deprived of the aid on which I mainly depended, and left to complete 
the task alone, I should have yielded entirely to the sense of incompetency wnich, 
even with the prospect of such assistance, scarcely permitted me to hope for success. 
It is not, therefore, as a mere matter of form, but with a painful consciousness of 
the imperfect manner in which the work has been executed, and of the disappoint- 
ment which many will probably feel on seeing it, that I mention the circumstances 
under which it was commenced, and some of the embarrassments that have attended 
its progress and completion. Viewed as a literary performance, I am happy to feel 
assured, that, so far as my own share in it is concerned, it is beneath the notice 
of criticism ; on that point, therefore, I am free from solicitude. 

Circumstances have rendered the task a much more arduous one than I at first 
. ri ;ipated. These circumstances were so unexpected to me, that I should have 
rapposed their occurrence, in this instance, singular, had I not met with the fol- 
\ vving passage, in a book of similar kind, published many years ago, which des- 
*ibes so nearly my own difficulties, that I cannot forbear transcribing it. " Van- 
is causes have contributed to create the delay which has attended the publication 
of the book. It w r as with considerable difficulty that I collected the materials 
necessary for my purpose. I had imagined, from the general impression which 
prevailed, at least, among" (Mr. L.'s) " friends, of the propriety of such a publica- 
tion, that information would have been spontaneously offered, from every quarter 
whence it might be furnished. But in this I was disappointed ; and it was some 
considerable time from the annunciation of my design, before I was sufficiently 
supplied to commence, with any degree of prudence, the composition of the volume. 
In addition to this, the laborious duties of my charge, conspired often to suspend 
the prosecution of the work, for the appearance of which, I knew many to be 
anxious, but none more so than myself." Several important works it has been 
impossible to obtain, and I have, therefore, though with deep regret, been com- 
pelled to omit them. Whether they are entirely out of print, or whether the notices 
calling for them, have not been seen by those who possess them, or from some 
cause they were not disposed to furnish them for publication, it is in vain to inquire. 
Such, however, is the fact. And here I would present my sincere and heartfelt 
thanks to those kind friends, in various parts of the Union, who have interested 
themselves in procuring such materials as I have needed, and would assure them, 
that their efforts, though many of them may have been unsuccessful, shall ever 
be remembered with gratitude. In one or two instances, writings have been 
forwarded, supposed by the friends who sent them to be those of Leland, which 

E roved to have been from some other pen ; but my thanks are equally due to those 
riends for their promptness in offering the aid I needed, though their kindness 
was, by that mistake, rendered unavailing. 



4 PREFACE. 

The object proposed in this work, is a full and correct exhibition of the character 
and sentiments of John Leland. Every thing, therefore, that seemed calculated 
to throw additional light on these, or without which the exhibition of them would 
have been imperfect, has been inserted. Some pieces have been omitted wholly, 
and others in part, to prevent the unnecessary repetition of the same ideas ; and 
this has been done, in most cases, except where those ideas are so connected with 
others, or so brought to bear upon different subjects, that they could not be discon- 
nected without doing violence to the author's evident meaning. 

In some of his poetical efforts, Mr. Leland evidently falls below himself. While 
some of his hymns are equal in poetical merit, as well as in spirituality and devo- 
tion, to most of those in general use, there are other pieces which are manifestly 
deficient in the former of these qualities. In such cases, they are inserted, not 
because of their poetical merit, but for other reasons which their deficiency, in this 
respect, could not set aside. 

It is well known that his sentiments, on some subjects, differed from those enter- 
tained by many of his brethren at the present day. Individuals have, therefore, 
sometimes attempted to explain his ideas in such a way as to make them harmon- 
ize with their own views ; in some instances, entirely destroying, by their expo- 
sition, the force of his own words. This I have had opportunity of knowing, was 
extremely annoying to him. He has frequently been heard to express the wish 
that his own language might be permitted to speak for itself, and to express, as he 
intended it to do, the honest convictions of his own mind. This being known to 
be his feeling on the subject, it is hoped that if ever any of his writings are re- 
published, his wishes may be regarded as sacred. His opinions can be by no one 
better expressed than by himself, and his life is their best comment. 

The order followed in the arrangement of most of the works is that of the time 
(as nearly as can be ascertained) when they were written or published. This will 
enable the reader to trace the workings of his mind, and to discover whatever 
changes took place in his views from time to time. 

A number of pieces will, perhaps, appear to those acquainted with them, some- 
what changed. It may be proper to mention, in regard to such, that there being 
several copies differing from erch other, I have taken the liberty, in some cases, 
to put the parts together, and in others to select the one that appeared to me the 
.best. 

I will only add that the delay in the appearance of the work, since its prepara- 
tion for the press has been completed, (a period of more than a year,) has been 
occasioned entirely by the want of a sufficient number of subscriptions to defray 
the expenses of publication. 



NOTE. 

It having been thought advisable, by those who executed the following work, to 
throw it into smaller type than was at first contemplated, the number of pages 
falls considerably 'short of the original estimate, though the same amount of mat- 
ter is contained. It was deemed most expedient, under the circumstances, to 
include the whole in one volume ; but it is presumed the consequent reduction in 
the price, together with the superior style of binding in which it now appears, will 
render it equally satisfactory and acceptable to subscribers. 

With great reluctance the compiler was obliged to forego the personal exami- 
nation of the proof-sheets, which could not be done without occasioning great delay 
in the issuing of the work. A number of errors of considerable importance re- 
main uncorrected except in the errata, which the reader is desired to consult. 
Other inaccuracies in orthography, punctuation, etc., may be observed ; but those 
which it was supposed the reader would easily understand and correct for him- 
self, are not noticed in the errata. 



CONTENTS 



1. Preface, 

2. Some events in the Life, &c. 

3. Further Sketches, &c. 

4. The History of Jack-Nips, 

5. The Bible Baptist, 

6. The Virginia Chronicle, 

7. The First Rise of Sin, . 

8. Letter of Valediction on Leaving Virginia, 

9. The Rights of Conscience Inalienable, &c. 

10. The Modern Priest, 

11. Circular Letter of the Shaftsbury Association, 1793, 

12. A Sermon preached at the Funeral of Mrs. Northrop, 

13. The Yankee Spy, .... 

14. Corresponding letter of the Shaftsbury Association, 1796 

15. A Blow at the Root, 

16. An Oration delivered at Cheshire, July 5, 1802, 

17. Corresponding Letter of the Shaftsbury Association, 1803 

18. The Government of Christ, a Christocracy, 

19. An Elective Judiciary, &c, 

20. Sermon preached at Ankram, Dutchess Co., N. Y., at the 

Rev. Luman Birch, 

21. Lines on the Death of Rev. Lemuel Covell, 

22. Experience, .... 

23. Biographical Sketch of Rev. Peter Werden 

24. Ten Hymns, viz : 
The day is past and gone, 
Wandering pilgrims, mourning Christians, 
Now the Saviour stands a pleading, 
Blessed be God for all, 
Come and taste along with me, 
How arduous is the preacher's fight ! 
Brethren, I have come once more, 
Think, O my soul, the dreadful day, 
Christians, if your hearts be warm, 
I set myself against the Lord, 

25. A Budget of Scraps, viz : 
A Man must have Sense to judge of Sense, 
A Little Cake first, 
Manv Men of many Minds, 
The Bible, 

The Long Island Indian, . 
Jemima Wilkinson and the Indian, 
One thing leads on to another, 
Dialogue between Philo and Jubal, 
Self-excuse. 



Ordination of 



Page, 

3 

9 

41 

73 

78 

92 

125 

171 

179 

193 

196 

203 

213 

230 

233 

257 

271 

273 

283 

301 
315 
317 
319 

322 
322 
323 
324 
325 
325 
326 
327 
328 
328 

330 
332 
335 
336 
338 
339 
340 
343 
346 



CONTENTS. 



26. 

27. 
28. 

29. 
30. 

31 



32. 

33. 
34. 
35. 
36. 
-37. 
38. 
39. 
40. 
41. 

42. 

43. 



44. 
45. 
46. 
47. 

48. 
49. 
50. 
51. 
52, 
53, 
54, 
55, 



Labecula, or Little Spot, .... 

The Returning Penitent, 

Prayer better than Law-suits, 

He that dwells in a Glass House, must not cast Stones at 

A Little Good Thing, .... 

Old They, Exposed, .... 

The Genealogy of Christ, &c, 

Speech in the Massachusetts House of Representatives, 

A Short Narrative of a Five hours Conflict, 

Address to the Association of the Sons of Liberty, 

Syllabus of a Sermon preached at Philadelphia, April 17, 

The Jarring Interests of Heaven reconciled, &c 

Miscellaneous Essays, &c, viz: 

Which is Best, the Hypocrite or the Clown ? 

Extracts from a Little sermon, sixteen minutes long. 

Facts and Questions, 

Lines on the Death of Rev. John Waller 

Republicanism the Best Government, &c, 

Age and Egotism, . 

Hawk and Buzzard, 

A Thought on Systems, 

No Holy Orders, but Good Ministers, 

Old Pigs want Teats, as well as the Young, 

Nimrod, Moses, Christ, and the United States, 

Faith, . . . . , 

Saddle-bags Journal, 

Old Mr. Well's You Can, 

Antediluvian and Patriarchal, 

The Parchment. An Allegory, 

Superficial Thoughts on Angels, 

On Sabbatical Laws, 

Broken Leg, .... 

Catechism, .... 

Free Thoughts on War, 

A Ray for the Sun, . 

Missionary Societies. Letter from Palestine, 

Short Essays on Government, etc., 

Appendix to a Pamphlet by Rev. Justus Hull, 

King's Evil and Priestcraft, 

Extract of a Letter to an Inquisitive Friend, 

Short Reflections, 

Address Delivered at Pittsfield, July 5, 1824, 

From a Charge to a Candidate at his Ordination 

Short Remark on Creeds, 

Extract from a Manuscript read in Connexion with 

on his Seventieth Birthday, 
Part of a Speech delivered at Suffield, Conn., 
Letter to Mrs. Peatross, 
Extract from a Letter to a Friend, 
Thoughts, .... 

Extracts from " Leland Again," 
Address at Pittsfield, January 8, 1829, 
Address at the Dedication of the Baptist Meeting 
Facts and Questions, 

Extract of a Letter to Col. R. M. Johnson, 
Transportation of the Mail, 
Extract of a Letter to Hon. R. M. Johnson, 
Letter to the Editor of the Baptist Chronicle, 



Others 



1814 



a Sermon preached 



house. Lanesboro 



CONTENTS 



56. 
57. 
58. 
59. 
60. 
61. 
62. 
63. 
64. 
65. 
66. 
67. 
68. 
69. 



70. 
71. 

72. 
73. 
74. 
75. 

76. 

77. 
78. 
79. 



SO. 
31. 

Si, 
83. 



Short Sayings, etc., . ' **. 

The Result of Observation, 

Oaths, ..... 

Extract of a Letter to Rev. John Taylor, 

Address at Dalton, Mass., January 8, 1831, 

J^etter to Rev. O. B. Brown, 

Address at North Adams, March 4, 1831, 

Letter to Thomas Buck, Esq., Va., 

Address at South Adams, July 4, 1832, 

Anonymously to Elder James Whitsitt, 

Address at Cheshire, January 8, 1833, 

Address at Westfield, March 4, 1833, 

Dialogue, .... 

Letter to Thomas Bingham, Esq., 

Lines Occasioned by the Death of Laura Whitmarsh, 
Do. do. do. Emeline Whitmarsh, 

Do. do. do. Rev. Justus Hull, 

Letter to Hon. R. M. Johnson, 

Address at Cheshire, August 28, 1834, 

Letter, ..... 

Piece Written for his Daughter, 

I also will show my Opinion, 

Communication to Signs of the Times, 

Do. Free Thoughts on Times and Things, 

Letter to Hon. G. N. Briggs, 

Of Ministerial Duties, - 

Advertisement, Great Reward Offered, 

How long, dear Saviour, O how long, (hymn) 

How^ solemn the sight we behold, do. 

If grace could reach the dying thief, do. 

Jesus, who reigns in Heaven above, do. 

The Bible, 

The Sabbath Examined, 

Extract from Address at Bennington, August 16, 1839, 

Posthumous and Miscellaneous, viz., 

Oaths, ------ 

Appeal to the Deist, etc., ... 

Truth, --.-. 

Do., 

A Short Comment on 2 Cor. i., 17-20, 

The Kingdom of Me, - 

" Beloved, believe not every Spirit," etc., 

Sketch of A, B, and C, - 

The Book of Job, - 

' ; The Prophet that hath a Dream," etc., 

Do., 

Attending Angels long have waited, 

Church Contracts, etc., 

Theomachy, - - 

A Huddle of Thoughts, 

Borrowed Ideas, etc., - 

Acrostic, 

Do., 

When the Saviour, all-triumphant, 

When God revealed his grand design, 

When the Almighty forms the souls above. 

Thus saith the eternal God, 



Page- 
572 
583 
597 
600 
603 
608 
611 
616 
618 
624 
628 
633 
639 
642 
644 
646 
647 
648 
651 
657 
659 
662 
665 
671 
675 
677 
680 
682 
683 
683 
683 
685 
688 
697 

700 
701 
702 
702 
703 
704 
706 
705 
706 
709 
710 
711 
712 
712 
714 
717 
718 
718 
718 
719 
720 
721 



CONTENTS. 

Page. 

Short and unconnected sentences, - - - - 723 

" Come," said Moses, " and go with us," - - - 742 

Not much can be expected, ----- 743 

Must I forever spend my years, - 744 

I am thinking while I'm spinning, - 744 



EVENTS 



IN THE 



LIFE OF JOHI LELAND 

WRITTEN BY HIMSELF. 



And thou shalt remember all the way which the Lord thy God led thee. Moses. 

Now the things which I write unto you, behold, before God, I lie not. Paul. 



I was born in Grafton, about 40 miles west of Boston, in the year of our 
Lord 1754, on the 14th of May. 

The earliest public events which I can remember, are the death of 
George the Second, and the coronation of George the Third, together with 
some melancholy accounts of the French and Indian war. But a number 
of juvenile incidents are fresh in memory, which took place when I was 
two, three, and four years old ; some of which I will here relate. 

When my father was a young man, he was convinced, (as he has told 
me,) by reading the Bible, that believers were the only proper subjects of 
baptism, and immersion the only gospel mode ; but when he broke his 
mind to his mother, she gave him an alarming warning against heresy ; 
and as there was no preachers thereabout but pedobaptists, he sunk from 
his conviction, and concluded that his mother and the ministers were right. 
Accordingly, after he was married, and had a son born unto him, he pre- 
sented his child for baptism : but after the rite was performed, his mind 
was solemnly arrested with the text, " Who hath required this at your 
hands V 3 that it was with difficulty he held his son from falling out of his 
arms ; nor did he get over the shock until he had six more children born. 
He then got his scruples so far removed, that he invited the minister of the 
town to come to his house on a certain Sunday, after public service was 
over, and baptize all of them. At this time I was something more than 
three years old. When I found out what the object of the meeting was, 
I was greatly terrified, and betook myself to flight. As I was running fast 
down a little hill, I fell upon my nose, which made the blood flow freely. 

2 



10 THE WRITINGS OF 

My flight was in vain ; I was pursued, overtaken, picked up and had the 
blood scrubbed off my face, and so was prepared for the baptismal water. 

All the merit of this transaction, I must give to the maid who caught 
me, my father and the minister ; for I was not a voluntary candidate, but 
a reluctant subject, forced against my will. 

In early life I had a thirst for learning. At five years old, by the in- 
struction of a school dame, I could read the Bible currently, and after- 
wards, in the branches of learning, taught in common schools, I made as 
good proficiency as common. But what proficiency soever I made in 
learning (owing to a stiffness of nature and rusticity of manners) I could 
never gain the good will of my masters, nor was I a favorite among the 
scholars. 

The character which one of my masters gave me, seems to have been 
the opinion that all of them formed of me. Said he, " John has more 
knowledge than good manners." 

The minister of the town was importunate with my father to give me 
a collegiate education for the ministry. The doctor of the place was 
equally solicitous to make me a physician. My father designed me to live 
with him, to support his declining years. My own intention was to be a 
lawyer, if possible ; but in our designs and wishes, we have all been dis- 
appointed. 

As my father had no library, and I was fond of reading, the Bible was 
my best companion. 

Deism and Universalism I never heard of, and of course was what is 
called a believer in revelation. 

I had no thought that I myself was right, but believed that some great 
thing must be done for me (I did not know what) or I could not be saved. 

At times I had awful horrors of conscience, when death, judgment and 
the world to come arrested my attention \ but these horrors did not reform 
me from vice nor turn me to the Lord. 

/ was almost in all evil, full of vanity, exceedingly attached to frolick- 
ing and foolish wickedness. When I reflect on the follies of my youth, 
the question of Paul involuntarily rises in my heart ; " What fruits had 
you then in those things whereof ye are now ashamed?" In this course 
I continued until I was eighteen years old. 

In the summer of 1772, I met with one thing singular. When I was 
returning from my frolicks or evening diversions, the following words 
would sound from the skies , " You are not about the work which you 
have got to do." The last time I heard those sounds, I stood amazed ; and 
turning my eyes up to the heavens, it seemed that there was a work of 
more weight than a mountain, which I had yet to perform. 

Soon after this, I cannot tell how or why, a conviction took place in 
my mind, that all below the sun could not satisfy or tranquilize the mind. 



ELDER JOHN LELAND. 11 

The world and all that was in it appeared of small consequence. And 
without any unusual horror of mind or dread of damnation, the charms of 
those youthful diversions, which had been sweeter to me than the honey- 
comb, lost all their sweetness, nor could I conceive how there could be 
any pleasure in them. 

About this time, there was an evening frolic in the neighborhood, and I 
concluded to go to see whether there was delight in it or not ; and if not, 
to find out the cause of its death in my mind. Accordingly I went, but 
found nothing to please, but everything to disgust. After I had tried the 
experiment, I asked a young man if he would return home with me, which 
he agreed to do. On our return, I introduced the subject of religion for 
conversation on the road. The next day he reported, that he believed 
John would soon be a preacher, for he would talk on no subject but religion. 

At this time, a young preacher (Elhanan Winchester) came into 
Grafton, and preached and prayed to the astonishment of the people ; and 
a young woman, it was said, was converted. When I heard the report, 
it greatly effected me, for I had been at many dances with her. The re- 
sult with me was, now the waters are troubled, and it is time for me to 
step in. 

Reading the Bible and meditating on the shortness of time, and the im- 
portance of being prepared for death and judgment, occupied the chiefest 
of my time. 

After a few weeks, in the month of September, Mr. Winchester came 
to Grafton again. I heard of it on Saturday evening, and concluded that 
I would read the Bible that evening, and attend meeting the following Sun- 
day, and be converted like Priscilla, (for that was the name of the young 
woman.) When I went to meeting, I heard the man preach, and while 
he was preaching, something kept answering in my breast, yes, yes, yes, 
it is so. After he had done, I question whether all the men in the world 
could have convinced me that it was not the truth. After public service 
was over, the people retired to the water, where Priscilla was baptized. 
What I saw and heard at the water, greatly effected me. There I stood upon 
a rock, and made my vows to God to forsake all sinful courses and seek 
the Lord, if he would direct me how. 

From this, I began to pray, but was hard put to it to find a place secret 
enough. I was afraid some one would hear me, and was confounded to 
hear my own voice. How often did the words of Jesus sound like thun- 
der in my ears : " He that is ashamed to own me before men, I will be 
ashamed to own him before my Father and before his angels." 

From this time down, fifteen months, a volume might be written on the 
views, exercises and conflicts of my mind. 

As the work of God broke out in Grafton, Northbridge and Upton, I 
heard much preaching and conversation about the change which is es- 
sential to salvation ; on which I formed the following conclusions : 



12 THE WRITINGS OF 

1st. That I must be deeply convicted of sin, greatly borne down under 
the weight of it, and heartily repent of it. This led me to pray much for 
^conviction, read the threatenings of God to alarm myself, and study to 
make sin look horrid. 

2dly. That if ever I was converted, I should know it as distinctly as if 
a surgeon should cut open my breast with his knife, take out my heart and 
wash it, put it back again and close up the flesh. This caused me to think 
light of any pleasing views, which sometimes would break into my mind, 
how God could pardon sinners for the sake of the Mediator. All was 
nothing to me, without I could be converted in the way which I laid out, 
and know for certain that I was born of God. 

3dly. That whenever I should be enabled to believe in Jesus, I should 
see him as plainly as I could see an object of sense. While waiting and 
hoping for these things, (some of which I have never yet seen or felt,) my 
mind was led to the following views and exercises : 

First. To see the extent and purity of the holy law : That it was the 
perfect rule of eternal right, which arose from the relations that exist be- 
tween God and man, and between man and man ; that it will remain un- 
alterable while the perfections of God and the faculties of men exist, and 
that the least deviation from this rule is sin. 

Secondly. By looking into the law, as a clear glass, to see my own 
weakness and wickedness. Here, I found myself as incompetent to repent 
and believe in Jesus, as I was to keep the whole law. Never was a poor 
creature more perplexed with a hard, unyielding heart, and a corrupt na- 
ture, than I was. I often compared my heart to a spring of water, risincr 
up against God and godliness. 

Thirdly. To view the justice of God in my condemnation. Never did 
the benevolence of God appear more pleasant to me than justice did. I 
was not willing to be damned ; but thought, if damnation must be my lot, 
it would be some relief to my mind that God would be just. 

Fourthly. To discover the sufficiency of a Mediator. For a number of 
months before I had a settled hope of my interest in Christ, the plan of 
atonement, by the blood of the Lamb, appeared to me as plain as ever it 
has since. Once, I remember to have broke out thus, when walking in 
the road : " O what a complete Saviour is Jesus, every way suited to my 
needs : I can be saved no other way-r^-I do not wish to be saved any other 
way — but fear I shall never be saved in that way." 

There were a number of young people converted in the place, who as- 
sembled together for religious worship, with whom my heart was greatly 
united. While thinking of them, at a certain time, the words of John 
came into my mind : " We know we have passed from death unto life, be- 
cause we love the brethren ;" which gave me a small hope, for a few min- 
utes, that per7iGrp.s T was born of God. 

One morning, about day-break, as I was musing on my bed, upon this 



ELDER JOHN LELAND. 13 

text, " After ye believed, ye were sealed with the Holy Spirit of promise," 
it struck my mind that souls first believed before they were sealed ; on 
which conclusion, the following words rushed into my mind, as if they had 
been spoken by some other, " Ye are already sealed unto the day of re- 
demption." If so, said I to myself, then surely I am converted. But as 
I had never passed through stages of distress equal to some others, nor 
equal to what I supposed an essential prerequisite to conversion, I could 
not believe for myself. And yet the words continued to run in my mind, 
" Ye are already sealed unto the day of redemption." 

One morning, my father was reading a chapter, when the following text 
arrested my attention with irresistible force : " If ye will not believe, ye 
shall not be established." At another time my thoughts ran thus : "If it 
is possible that I am a Christian, it is certain that I am the least of all." 
On which the words of the Prophet came into my mind with great force : 
" Peace, peace to him that is near, and to him that is far off, saith the Lord, 
and I will heal him." 

Though very far from being satisfied with myself, yet with a very feeble 
hope which I began to have, on the solicitation of others, I did sometimes 
attempt to pray in small circles. And here I will relate a strange event, 
which I know to be true, but can never account for it. In the month of 
February, 1774, in the time of great snow, a very respectable preacher, 
Rev. Samuel Dennis, came into Grafton and preached one afternoon at a 
Mr. Wheeler's. I attended ; and notwithstanding his talents, he appeared 
muddy in his mind about salvation freely by grace. After he had done, 
the people all took their seats, and strange to tell, that T, naturally bashful, 
with hardly any hope that I was converted, should rise and state my ob- 
jections against the discourse, and give another interpretation to the texts 
which the preacher had quoted to support his doctrine : after which I reti- 
red into another room ; but very soon a messenger came and told me I 
must return and dispute the point with Mr. Dennis. I returned, but who 
can describe what I felt? I said thus to myself: " I am not converted 
myself, and it must be the Devil that has instigated me to harrass the peo- 
ple of God." Mr. Dennis addressed me like a gentleman and Christian. 
Said he, " Mr. Leland, you have lodged your objections against my doc- 
trine ; I wish to discourse with you on the subject, for the cause is not 
mine but God's." Upon which the battle began between a venerable 
preacher, clothed in black, with a large white wig on his head, and a beard- 
less boy, not twenty years old, coarsely clad, and wearing a leather apron. 
The people all stuck to see and hear. After about three-quarters of an 
hour, there was a cessation of arms. At any rate, as I was the querist, 
and he the defendant, such questions were flung in his way that he could 
not well solve ; and concluded by saying, " The Lord have mercy on us, 
for we are poor ignorant creatures." 

On this, there sprang up immediately in my heart a strong desire to 



14 THE WRITINGS OF 

pray. Indeed, I felt as if I must pray or burst ; but the preacher, the 
Whole congregation, and my father among the rest, were all present, and 
I had never attempted the like before. At this crisis, one of the young 
converts came to me, and said, " John, won't you pray ?" I durst not re- 
fuse, lest I should quench the Spirit. I proposed it, and the congregation 
united by rising. I had not spoken many words, before the preacher, my 
father, and all others were out of the way. I felt strong in the grace that 
is in Christ Jesus. Prayer being closed, I felt impelled to give the people 
a word of exhortation, which was the first address of the kind that ever I 
made. After this a psalm was sung; when the line came forward, "We 
tremble and rejoice," I felt confident in myself that I did tremble before 
the greatness, and rejoice in the goodness of God ; and spake within my- 
self thus : "lam converted, and will not believe Satan any more when he 
tells me otherwise." This frame of mind continued a few minutes, and 
then the vision closed, and I returned home full of heaviness, reproach- 
ing myself for my forwardness and presumption. The next day, I went 
around and told some who heard me the day before, that they need not 
mind any thing that I had said, for I was a poor unconverted sinner. 

My desire was to be searched and not deceived. I spent nearly a whole 
day, as I was going a little journey, praying in David's words, " Search 
me, O God, and try me, and know if there be any evil in me, and lead me 
in the way everlasting. The night following, I dreamed that I must read 
Psalm xxxii. 8, which I did as soon as I awoke. The words are, " I will 
instruct thee and teach thee in the way which thou shalt go. I will guide 
thee with mine eye." 

My heart was greatly attached to the Holy Scripture. I have not yet 
forgot the burning desire — the soul-longings that I had to know what was 
the mind of God, contained in his word. I would read — then pray — then 
read and pray again, &c. that I might know the truth as it is in Jesus. 

One evening, as I was walking the road alone, I was greatly cast down, 
and expressed myself thus : "lam not a Christian ; I have never been 
convicted and converted like others, who are true saints. The Devil shall 
deceive me with false hopes no longer. I will never pretend to religion, 
until I knoio that I am born of God!" These words I spoke aloud; but 
immediately the words of Peter rushed into my mind, with great energy, 
"I know not the man." These words dashed my conclusion and resolu- 
tion to atoms in a moment. It was a shock to the centre of my heart. From 
that day to this minute, which is a term of forty-six years, amidst all the 
doubts, darkness, troubles and temptations that I have had, I have never 
said that I knew not Christ, or that I was unconverted. 

Soon after this, I received great comfort from Proverbs xxx. 5. Every 
word of God, both precept and promise, seemed pure. I felt my soul yield 
up to Christ and trust in him, and believed he would be my shield and de- 
fence. 



ELDER JOHN LELAND. 15 

A young man, about my age, in the neighborhood, professed to be con- 
verted. The work was short with him, and he came out strong and bold. 
He and myself set up evening meetings, to sing, pray, and speak according 
to our proportion of faith, as the Spirit gave us utterance. A number of 
men opened their houses, and many came in to hear the boys. It was com- 
mon for each of us in turn to preach two or three of our sort of sermons 
at each meeting. When I was going to these meetings, I often had such 
fears that I was not converted, but only deceived— that I had learned these 
things of men and not of Christ ; and viewing the greatness of the work 
of manifesting truth to the consciences of men in the sight of God ; all to- 
gether would nearly take away my strength, so that I could not walk. At 
such times, I would resolve to appoint no more meetings. But when I got 
to the meeting, the gloom and horror of my mind would subside, which em- 
boldened me to appoint another ; but when I had left the meeting and was 
returning home, the same load would fall upon me. In this course I con- 
tinued from February to June. 

The work of ingathering, which prevailed the year before, seemed to 
be over ; and I know not that any new cases of conversion took place at 
these little meetings. 

Within the time that I have been treating of, I visited one of the young 
converts, who told me his dream. Said he, " I dreamed I was down by 
the burying-ground in Grafton, and saw a large company of people coming 
from the north-east, and you were in the midst of them, riding in a horse- 
cart. The procession came to the place where a gallows was erected. 
The hangman drove his cart under the gallows, and fastened the halter 
which was around your neck to the transverse of the gallows. You then 
arose, and, with hands and eyes towards heaven, said, ' Lord Jesus, for 
thy cause I am brought to this end.' The hangman then led off the horse 
and cart — you swung, and I awoke. Soon 1 slept and dreamed again, 
that I was in Worcester, where was a vast concourse of people, and Cap- 
tain G. among the rest : said the Captain to me * Do you know John Le- 
land V I answered, ' yes.' ' Well,' said he, * John is to be hanged to- 
day, for preaching heresy.' The procession then moved into the burying- 
ground, in Worcester, with you in the cart, where the same tragedy was 
repeated that was done in Grafton." 

This dream, told to me with great solemnity, when I was so weak and 
fearful, made me more ready to halt than I was before. 

Two things greatly perplexed me at this time. One was, that I felt 
more moral evil in myself, than I could see or believe there was in the 
young converts. When I saw them with their lamb-like faces and dove- 
like eyes, and heard them pray and praise, they appeared to me seraph- 
ical ; and I had formed the conclusion, that if I should ever be converted, 
I should be so too ; but now, (notwithstanding the little hope which I en- 
tertained for myself, and durst not deny it,) I found more corruption in me 



16 THE WRITINGS OF 

than can be described. The other was, the want of will. At times, I 
would feel as if my whole soul was absorbed in the fountain of love, and 
devout prayer was the breath of my heart ; at other times, I would feel 
such amazing languor and want of will, that if I might have had all the 
glories of heaven for asking, I could not have sincerely done it. This 
gave me a very poor opinion of myself. Indeed, from that time to the 
present, I have had a constant falling out with myself; which leads me to 
cry out, O, wretched man that I am ! 

To these two perplexities, I may add another, which was a constant 
worry in my mind about preaching. No sooner was my mind exercised 
about the salvation of my soul, than it was agitated about preaching. The 
number of sermons (such as they were) that I preached, when alone by 
myself, was very great. Both saints and sinners said, " John will be a 
preacher." My mother professed that she had the same impressions about 
me when I was a sucking child ; but my fears were, that the Devil was at 
the bottom of it, seeking to deceive me, and cheat me out of my soul.* 
Text after text would crowd into my mind to urge me on ; but 1 could not 
tell whether they were the voice of God or the voice of Eli — whether the 
Devil suggested them to me — whether they were accidental, or whether 
they came from the good spirit of God. 

Sirange to relate, one hour I would entertain a comfortable hope that 
my sins were pardoned; the next hour, nearly give up all hope; fearing 
that all my exercises were self-learned, and that I had not been taught of 
God ; the third hour, be impelled that I must preach or perish. This 
conflict wore off my flesh, and made me irresolved about anything. 

My faith was firm in this : that no man should undertake to preach un- 
til he was born of God : that no man born of God was, by that change, 
prepared to preach ; that Christ called unto him whom he would, for the 
work of preaching, either fishermen, herdsmen, or men of science ; and 
when he called and ordained them, if they neglected the work, and con- 
ferred with flesh and blood, they would be disobedient to the heavenly 
vision. 

The first of June, 1774, Elder Noah Alden, of Bellingham, came to 
Northbridge, and baptized seven others and myself. Four of them were 
men, and the others women. I was extremely dark in my mind ; but 
when I gave a relation of my exercises, I had this hope, that if I was de- 
ceived, the preacher would discern it and reject me : and that if he reject- 
ed me, it would strike such conviction into my heart that would lead me 
on to a sure conversion. The preacher, however, only asked me if I be- 
lieved in the Calvinistical doctrine ? I replied, I did not know what it 
was, but I believed in free grace. 

As he received me, dark as my mind was, I would not give back. The 

* To quote and transcribe all the texts, with the peculiar bearings each had on my 
mind, would swell the narrative to large. 



ELDER JOHN LELAND. 17 

preacher was a short man, and, therefore, requested me to go into the 
water with him, to assist him in raising and leading the women, which I 
consented to. After it was over, the people said, " John has begun and 
he will keep on." The day afterwards, on reflection of what was past, I 
felt strengthened, and could say, " Thus it is written, and thus it behooved 
me." 

On Sunday, the 20th of June, I went to meeting at Grafton, where 
there was no preacher. My mind was greatly embarrassed about preach- 
ing, and my prayer was, that I might know my duty. The words of the 
Prophet occurred to my mind, " There is none to guide her of all the sons 
she has brought forth." Having the Bible in my pocket, I drew it out, and, 

without design, opened to Mai. ix. chap. " this commandment is for 

you. If ye will not hear, and if ye will not lay it to heart, to give glory 
unto my name, saith the Lord of Hosts, I will even send a curse upon 

you ." Whatever the original design of the text was, at that time it 

arrested my conscience thus : Thou art the man. Attempts to evade the 
force of it were all in vain. I must either lay it to heart, open my mouth 
and give glory to the name of God, or his curse would fall upon me. 
Fearing the hot displeasure of the Lord, I rose in great distress, and, hav- 
ing read Mai. iii. 16, 17, I told the people, if there was no objection, I 
would attempt to speak a little from the text. Being answered with si- 
lence, as custom led the way, I divided my text into several heads of doc- 
trine. At the beginning, my mind was somewhat bewildered, and my 
words sounded very disagreeable to myself; so much so, that I partly re- 
solved to quit ; but continuing, my ideas brightened, and after a while I 
enjoyed such freedom of thought and utterance of words as I had never 
before. I spake about half an hour and then closed. One of the old 
Christians made a prayer, and thanked God for what he had discovered in 
the young man. At noontime, I was all delight ; my burden of soul, 
which had borne me down so long and so low, was all gone, and I conclu- 
ded I should never have it any more. But when the people collected for 
afternoon worship, my spirits sunk within me. I retired into a lot, and 
fell down upon my face, by a fence, full of dismay; but suddenly the 
words which God spake to Joshua, " Why liest thou upon thy face? — up," 
gave me to understand that there was no peace for me in indolence. I there- 
fore went to the meeting-house, and tried to preach again, but made misera- 
ble work of it. I continued, however, to try to preach, as doors opened ; but 
I tried it more than ten times before I equalled the first, in my own feeling. 
A question rose in my mind, whether I should be received if I gave myself 
wholly to the work ; which was answered by Solomon thus : " A man's 
gift maketh room for him, and bringeth him before great men." From a 
sense of my insufficiency, I trembled at the attempt ; but what was said 
to a king in another case, was now spoken to a feeble youth : "Be ye 

3 



18 THE WRITINGS OF 

strong, therefore, and let not your hands be weak, for your work shall be 
rewarded." 

I finally surrendered, and devoted my time and talents to the work of 
the ministry, without any condition, evasion or mental reservation. In 
myself, I have seen a rustic youth — unacquainted with men, manners and 
books ; without the smallest prospects, or even the thought of gain or ap- 
plause, turn out a volunteer for Christ, to contest with all the powers of 
darkness. It is possible, however, that I have been deceived in the affair, 
(for thousands are,) but if I have been deceived, it was an error in my 
judgment. A hypocrite, I was not ; for, at that time, nothing could have 
tempted me to engage in the work, until I was moved by the Holy Ghost. 
The greatest obstruction that I had, when undertaking the work, was this : 
I did not believe that I had the longing desire and holy zeal for the salva- 
tion of sinners, that some preachers had ; indeed, this was my heaviest 
trial for the first five years of my ministry. I had, however, a love for 
the gospel and the gospel worship, and was pleased when I saw people 
turning to the Lord.* 

From this beginning, I preached in the towns around where I was re- 
quested. 

The first preaching tour that I made, was a small one, about forty miles 
in length; preaching to little congregations on the way. My mind was 
dark when first setting out, but grew darker and darker all the way, till, at 
length, I concluded that I had run before I was sent, and, therefore, return- 
ed home with precipitance, resolving to attempt the work no more. 

Before I went on this journey, I had appointed a meeting to attend after 
my return ; had it not been for this circumstance, I know not what would 
have brought me into action. But attending that appointment, I obtained 
great comfort, and resolution to persevere. 

At one of these little meetings, a young woman received a gracious 
change, and gave good evidence of it. This encouraged me, that my la- 
bor was not in vain. About thirty years afterwards I saw her. She had 
joined with the Presbyterians, and blamed me for being a close communi- 

* From a manuscript, written mostly in 1800, the following extract is taken: 

" Volumes might be written upon the wanderings, darkness and errors of my life, 
which would afford no pleasure to others in hearing thereof, and which would be of no 
advantage to myself to relate ; and, therefore, I shall pass them by , and attend only to a 
few of God's gracious and notable dealings with me, a great sinner, in my ministerial 
labors. Under all the trials and temptations that I have passed through for twenty-six 
years, I have never felt guilty for undertaking to preach at the time when I began. I 
cannot reproach myself with undertaking the work from any other motive than a real be- 
lief that it was my indispensable duty. I might have been deceived ; but a hypocrite I 
was not, so far as I have ever yet seen. Yet, from the 20th June, 1774, until November, 
1779, I had one general trial in my mind. It was this : I did not possess that strong de- 
sire for the conversion of sinners, that many others evidently had. This made me fear 
that all was not right with me." 



ELDER JOHN LELAND. 19 

cant. I asked her, if her ministers and church would let me preach in 
their meeting-house ; she said, she believed not. Why then, said I, 
should I be blamed for not communing with those who have no fellowship 
with me ? 

The autumn of this year, I joined Bellingham church, (for till then, I 
belonged to no church,) and after about six months, that church gave me 
a license to do that which I had been doing for a year before. 

In October, 1775, I took a journey to Virginia, and was gone eight 
months. One person in New Jersey, one in Connecticut, and two in Vir- 
ginia, professed to receive some impression, under my improvement, 
which turned them to the Lord. 

September 30, 1776, 1 was married to Sally Devine, of Hopkinton ; and 
immediately started with her to Virginia. As we made a stay of six 
weeks at Philadelphia, and a longer stay in Fairfax, Virginia, we did not 
reach Culpepper until March. At Mount Poney, in Culpepper, I joined 
the church, and undertook to preach among them half the Sundays. In 
August, I was ordained by the choice of the church, without the imposition 
of the hands of a Presbytery. As this was a departure from the usage of 
the churches in Virginia, I was not generally fellowshipped by them. I 
spent all my time travelling and preaching, and had large congregations. 
The first person that I baptized, was Betsey Tillery. I saw her in 1814. 
She had then supported a Christian character for thirty-eight years. In the 
close of the year 1777, I travelled as far south as Pee Dee river, in South 
Carolina, and returned to Culpepper early in 1778. Soon after this, I re- 
moved into Orange county, where I acquired me a residence, and where I 
continued all the time of my stay in Virginia. My stay in Culpepper was 
not a blessing to the people. I was too young and roving to be looked up 
to as a pastor. Difficulties arose, the church split, and I just obtained a 
dismission and recommendation. God had another man for Mount Poney 
church. William Mason became their pastor, and he has done wonders in 
the name of Jesus. Having moved to Orange, I commenced my labors 
with ardor. Twelve and fourteen times a week I frequently preached. 
But, notwithstanding the constancy of my preaching, and the multitudes 
that attended, there was but small appearance of the work of God's spirit. 
I said before, I knew my heart did not burn with the holy fire as it 
ought to. 

In the spring of 1779, I appointed a string of meetings, about one hun- 
dred and twenty miles, as far down as York county. As I had sold my 
horse to pay for my house and lot, I concluded to go on foot : accordingly 
I started ; but, as I had a pair of new shoes that pinched my feet, I found 
I must either desist — go barefoot, like the old Apostles, or purchase a 
horse. I chose the last, and promised the Lord if he would aid me to pay 
for the horse, I would spend it in his service. I gave my note for the 
beast, and pursued my journey. It so happened, in the event, that when I 



20 THE WRITINGS OF 

returned home, I had more than money enough to pay for my mare ; and 
many thonsands of miles she carried me about to preach. But though she 
was good, she was not invulnerable ; for, on the 8th of June, as I was re- 
turning from Bedford county, I called at a friend's house, and found, by 
the badness of the saddle, her back was so swelled that I could not ride 
her. A man, twenty miles distant, had fallen from a fence and broken 
his neck, and this day I had appointed to preach his funeral sermon com- 
memorative. My friend could not help me, and, therefore, I arose at day- 
break and travelled twenty miles, preached to the people, and then re- 
turned on foot to my friend's, where my beast was.* 

In September, this year, I was likewise returning from Bedford, and 
had an evening meeting at a place called the North Garden. After 
preaching was over, a Mrs. Baily informed me that she had a desire to be 
baptized, but her husband had told her, if she was ever baptized he would 
whip her within an inch of her life, and kill the man that should baptize 
her. That he had once seen me, and liked me so well, that he said if Le- 
land should come that way he might baptize her; and now she wished to 
embrace the opportunity. I asked her if she was willing to suffer, on sup- 
position her husband should revolt to his first resolution. " Yes," said she, 
"if I am whipped, my Saviour had long furrows ploughed upon his back." 
" Well," said I, " if you will venture your back, I will venture my head." 
Accordingly, the candles were lighted — we went to the water, and she was 
baptized. My engagements called me to start very early next morning. 
I heard afterwards that he whipped her, but the head of John the Baptist 
is not taken off yet. 

I now come to a period, which was very interesting to me, and, possi- 
bly, on account of the incidents of this period, may be profitable to others. 

In the month of October, my mind was graciously impressed with eter- 
nal realities. Souls appeared very precious to me, and my heart was 
drawn out in prayer for their salvation. Now, for the first time, I knew 
what it was to travail in birth for the conversion of sinners. The words 
of Rachel to Jacob were the words of my heart to God : " Give me chil- 
dren or else I die." One night, as I lay on my bed weeping and praying, 
I thought if it was spring instead of autumn, I would spend all my time at 
the feet of Jesus in prayer, and at the feet of sinners, praying them to be 
reconciled to God ; but winter was coming on, the summer was ended, 
and the opportunity past. On which reflection, the following words burst 
into my mind with surprising effect : " The shepherds rejoiced on a win- 

* In June, this year, the first Camp Meeting was attended in Caroline county, that I 
ever heard of. By arrangement, eight or ten Baptist preachers held the meeting three 
days and nights ; but, as nothing extraordinary followed, it was not repeated ; and it was 
a number of years before those meetings arose in the West, and have spread all over 
the United States. 



ELDER JOHN LELAND. 21 

ter's day." These words awakened all the latent energies of my soul. I 
resolved to double my vigor, and had faith to believe that I should see souls 
return to the Lord, and that I should rejoice at it that winter. For eight 
months after this, I had the spirit of prayer to a degree beyond what I ever 
had it in my life ; and, if I mistake not, my preaching savored a little of 
the same spirit. My field of preaching was from Orange down to York, 
about one hundred and twenty miles. From November, 1779, to July, 
1780, I baptized one hundred and thirty, the chiefest of whom professed 
to be the seals of my ministry. As this was the first time that ever such 
a work attended my ministry, it was refreshing indeed ; nor can I think 
of it now, without soft emotions of heart. The chiefest of my suc- 
cess was in York, where Lord Cornwallis and the British army were made 
prisoners, in October, 1781. Matthew Wood, Robert Stacy and Thomas 
Cheesman, (all preachers afterwards,) were the children of this revival. 

In the first of my preaching in York, I had a meeting in the edge of 
Warwick. Just as I had read my text, Col. Harwood, with six others, 
entered the house. "Sir," said the Colonel, "I am come to stop you from 
preaching here to-day." Without any time to think, I gave a heavy stamp 
on the floor, and told him in the name of God to forbear. He replied, " I 
did not come to fight, but to stop you from preaching." A Mr. Cole 
Diggs, son of a counsellor, was there, and said, " Col. Harwood, you are 
a representative in the General Assembly, and the Assembly has just 
made a law to secure the religious rights of all, and now you come to 
prevent them. What does that look like?" Said the Colonel, "Mr. 
Diggs, I only came to prevent an unlawful conventicle, for this meeting 
draws away the people from the church !" Mrs. Russell, the mistress 
of the house, replied, " Hah ! Colonel, I think it is a pity that people 
cannot do as they please, in their own house." "Madam," said the 
Colonel, "I did not come to dispute with ladies." And here the fracas 
ended. The Colonel and Co. went off, and the meeting was continued. 
When he returned home, his mother said unto him, " Well, Neddy, what 
did the man say unto you V " What V said the Colonel, " He stamp- 
ed at me, and made no more of me than if I had been a dog. I shall 
trouble them no more." Some of his servants I baptized afterwards. 

Captain Robert Howard, of York, had a beautiful and pious wife whom 
he adored. She wished to be baptized, but as he was a vestryman in the 
church, he opposed it. At a time, however, she came forward and was 
baptized. When he heard of it, he called for his carriage, and took his 
cow-skin, and said he would lash me out of the county. His sister replied, 
" Brother Bobby, Mr. Leland is a large man, and will be too much for 
you." " I know it," said the Captain, " but he will not fight." His wife 
made answer, " Perhaps he may — he goes well armed ; and if he should 
wound you in the heart, you would fall before him." "Ah!" said the 



22 THE WRITINGS OF 

Captain, " I know nothing about this heart-work.' " I wish you may, my 
dear," said his wife. He finally declined the contest, and afterwards be- 
came serious, penitent, believing, and was baptized. After his reform, as 
he was riding in company with me to meeting, one of his uncles met him 
in the road, and accosted him thus : " Nephew Bobby, I pity you in my 
heart, to see you following that deluded people, and wasting your time so 
much, that you will raise no corn this year." " My uncle," said the Cap- 
tain, " I wish you had pitied me as much two years ago, when you cheated 
me out of my mill." 

About the same time, a gentlewoman, in James City, was convinced that 
it was her duty to be baptized, but neglected it until she could evade it no 
longer. She came to my quarters on Saturday, and made known her de- 
sire ; accordingly the neighbors were collected, and she was baptized : 
when she returned and told her husband of it, he would not sleep with her 
that night, nor eat breakfast with her in the morning. She came to meet- 
ing on Sunday and informed me of what had taken place, and asked my 
advice in the affair. I knew the lady to be an excellent cook, and her 
husband was fond of good dinners. My answer was, " My sister, give 
yourself no uneasiness ; his appetite will bring him to his reason by dinner 
time;" which accordingly came to pass. 

At the close of the eight months, which I am now treating of, as I was 
taking leave of the young disciples in York, to return home to Orange, 
and was preaching to them, from " Little children, keep yourselves from 
idols," I was taken with a pain in my head, and an ague, followed by a 
bilious fever, and preached not again for eighteen weeks. Reports reach- 
ed my home that I was dead, and a kind of funeral sermon was preached 
on the occasion. Notwithstanding this, I was carried home in a carriage, 
after six weeks sickness, but did not preach until twelve weeks more had 
elapsed. In this sickness, my mind was greatly depressed. The spirit 
of prayer left me. My hope for heaven was shaken to the centre. The 
truth of what I had been preaching was doubted. The fear that I had 
been governed by an ambitious spirit, like Jehu, was great. In short, I 
was a poor, forlorn, sick worm of the dust. 

One thing, however, stuck by me, because I felt it, viz : " That a death 
unto sin, and a new birth unto righteousness, was absolutely necessary to 
constitute a man either safe or happy." When my sickness abated, my 
spirit was so peevish that I was out of all esteem of myself. 

When my health was so far recovered that I could preach, I resumed 
the work again, but ah ! my hair was shaven, my strength was gone. 
Through the mercy of God, however, I was holpen with a little help ; 
and after I was tried I saw brighter days. 

From this time to the year 1735, by the siege of Lord Cornwallis, the 
refunding of paper money, and removals to Kentucky, religion ran low in 



ELDER JOHN LELAND. 23 

Virginia. A few events that took place in those four years, connected 
with the narative which I am here giving, I shall nevertheless notice. 

One day, I went from home about eight miles. On my return, there 
arose a heavy thunder storm. Being in summer dress, I stopped under 
the large branches of a lofty oak, to shelter me from the rain. The rain, 
however, continuing, I started for home. I had gone but a little distance 
before the lightning struck. The next time I passed the road, I found the 
lightning had struck the oak, and split off one of the huge limbs, which had 
fallen on the very spot where I had stood about three minutes before. 

In the bend of Pamunky river, a little below New Castle, there is an 
Indian town. By the circle of the river, and a cross creek, a gate, with 
two lengths of fence, enclose it around. There was at that time about 
seventy-five proprietors. The name of their king was John Tohon. His 
royal majesty gave me an invitation to visit the town, and preach among 
them. Accordingly I went, and preached at the royal pavilion. After 
preaching, I baptized two persons, and then heard the king preach ; for, 
like Melchizedeck, he was priest as well as king. His majesty did not 
seem to be possessed with much regal power, and by the text which he 
preached from, one would think that he did not seek after hierarchal au- 
thority. His text was, " Be ye not called Rabbi, for one is your master, 
even Christ, and all ye are brethren." I ate a good dinner with the king, 
slept in his apartment the following night, and left the town in the morn- 
ing. Soon after this he died. 

Funeral sermons in Virginia are seldom preached at the time of the in- 
terment, but sometime afterwards. I was invited to preach a sermon, on 
the death of a small child, long after it was dead. This was in the county 
of Louisa, about eighteen miles from home. The text was Isaiah lvii. 2. 
At this meeting, three persons were first awakened, who became and lived 
shining Christians. This was the first fruits of my labor in Louisa, where, 
afterwards, the Lord gave me a rich harvest. 

An inn-holder in Pagestown strongly importuned me to preach at his 
house. When I went there, he did not open his own doors for worship, 
but provided another place. There was some appearance that he wished 
the people to collect, more to purchase his drink and dinner, than to have 
their souls converted. After some time, he pressed me again to come and 
preach ; when I went, he would not open his house, nor could he get any 
other ; we, therefore, repaired to a tobacco house for worship. In this 
instance, I felt as if my master was mocked ; and if I had felt gracious 
enough, I should have shaken off the dust of my feet against him ; but as 
I was a poor imperfect creature myself, I peaceably pursued my course, 
after the meeting was over. Some weeks afterwards, as I was travelling 
the road a little distance from the place, I saw the landlord's chimney 
standing, but the house was consumed by fire. When I saw it, my heart 



24 THE WRITINGS OP 

burst out in sacred language, " Righteous art thou, Lord God Almighty, 
because thou hast judged thus." 

In the year 1784, I travelled northward as far as Philadelphia, where 
I tarried six weeks. As I went in company with Mr. Winchester, the 
Baptists in Philadelphia were so fearful that I was a Universalist, that 
I was not invited by them to preach in their meeting-house. I therefore 
preached Sundays and almost every night in the Hall of the University, 
and in private houses. But when I saw the many thousands of people in 
the city, and those who attended at the Hall did not exceed 200, I was re- 
solved to try the street. Accordingly, I appointed a meeting to preach 
one afternoon at five o'clock, at the sign of the Blue Bell. When I went, 
but few appeared. I stepped upon a stick of ship timber and began by 
singing : on which the people came running from every lane, and contin- 
ued to increase until preaching was over, when I judged there was about 
three hundred people. I then appointed to preach there again, when there 
were about twice as many. During my stay in the city, I baptized four 
persons in Schuylkill river, and returned home to Virginia by water. Six 
years afterwards I was in Philadelphia, and having preached one evening 
in the Baptist meeting-house, a man took me by the hand and invited me 
to take lodgings with him that night, which I accepted of. As we were 
walking to his house, he gave the following account of himself: "Sir, 
formerly I attended meeting nowhere, but when you was here six years 
ago, as I was at work in my shop, 1 heard the voice of singing as if it 
came down from heaven. I left my shop and ran out to see what was 
coming, and beheld you,, sir, upon a stick of ship-timber at prayer. After 
prayer, I attended to your preaching, which sunk so deeply into my heart, 
that I have never lost it ; and am now a member in the Baptist church." 

Late in the year 1784, I travelled to the south-east about one hundred 
and fifty miles, near the Dismal Swamp, and returned in six weeks. 

In the spring of 1785, I went to the same district, and ranged and 
preached much more than I did in my first visit. 

I now come to a period when religious appearance began to assume a 
more pleasing face than it had done for many years. In Powhattan county 
the work first broke out, and many became the subjects of victorious grace. 
Some old professors, on the other side of James River, about Chickahominy, 
went to see what was going on, who caught the spirit, and returning home, 
were instrumental of a similar work in their neighborhood, and round 
about in Goochland. 

The last of this year I took a preaching tour into the lower part of North 
Carolina. Preached eighteen times in that state, in a circular course, 
then came into Virginia and steered home. 

There was a place for preaching on the line between Louisa and Gooch- 
land, called Hodger's Seats, where I sometimes preached. In the spring 



ELDER JOHN LELAND. 25 

of 1786, 1 appointed a long and circular string of meetings. And as I had 
a strong impression that God would work at that place, I reserved five days 
in my tour to spend among that people. After the Association at Boar 
Swamp was over, I travelled through Goochland, where many people seem- 
ed to be on the alert for heaven, and came to Mr. Hodger's, where a large 
number of people were waiting for me. I introduced worship by repeat- 
ing a hymn, 

" that my load of sin were gone," &c; 

All of a sudden, it seemed as if something fell from heaven upon the 
people. I could not speak for weeping, for some time. I am but a poor 
preacher, at best, and the sermon which I then preached was hardly mid- 
dling, but the effect on the people was amazing. Some were crying out, 
some on their knees, and others prostrate on the floor. In the course of a 
few weeks about forty were baptized ; and I believe that a majority of them 
dated their first awakenings at the meeting at Mr. Hodger's. 

In August, the same year, I attended a meeting of the General Com- 
mittee, at Buckingham ; after which I travelled southward to Pittsylvania, 
to visit that great man of God, Rev. Samuel Harris ; and on my return, 
preached on a Sunday in Prince Edward. In the midst of the meeting, a 
Mr. Owen Smith was brought out, and by his shouting, and praising, and 
exhorting, he set the whole assembly in motion. I have never seen him 
since, but have received a number of letters from him. His last letter 
was in 1816. He was then well, and reminded me of the meeting in Prince 
Edward, and wrote that nine of his family belong to the church. 

I had met Mr. Harris on the banks of James river, and accompanied 
him at his meetings through Goochland, Fluvanna and Louisa to Orange. 
At a meeting in Goochland, after preaching was over, Mr. Harris went 
into the yard, and sat down in the shade, while the people were weeping 
in the meeting-house, and telling what God had done for them, in order to 
be baptized. A gentlewoman addressed Mr. Harris as follows : " Mr. 
Harris, what do you think all this weeping is for 1 Are not all those tears 
like the tears of a crocodile ? I believe I could cry as well as any of them, 
if I chose to act the hypocrite. " On this address, Mr. Harris drew a dol- 
lar out of his pocket and replied, " Good woman, I will give you this dol- 
lar for a tear, and repeat it ten times ;" but the woman shed no tears. 

Among the seven that were baptized at that time, was a Mrs. Johnson, 
daughter of Col. James Dabney, of whom take the following account: 
Col. Johnson's son Christopher paid attention to the young lady, and gained 
her good will, but could not obtain the consent of her father ; on which 
Miss Betsey agreed to elope with young Johnson ; and from her chamber 
window, on a ladder, she descended in the night, and was conducted by her 
lover to the house of his father. In the morning Col. Dabney missed his 
daughter, and suspecting where she was gone, he armed himself with sword 

4 



26 THE WRITINGS OP 

and pistol, and steered his course to Col. Johnson's. When he got within 
call, he demanded if his daughter Betsey was there ? Being answered in 
the affirmative, he gave orders for her to meet him on the risk of her life. 
Betsey's affections no ways accorded with the demand of her father, and 
seeing him thus armed, she was greatly distressed. Col. Anderson being 
at the house, seeing what was passing, said, " Come Betsey, don't be dis- 
couraged, I'll effect a reconciliation." With that, he armed himself with 
sword and pistol, and marched into the field to meet Dabney, with his arm 
stretched out, holding his glittering sword, and Betsey walking under it. 
When he got near Dabney, he exclaimed, "Col. Dabney, here is your 
daughter, Betsey, who wishes for a reconciliation; I have undertaken to 
protect her, and shall defend her with the last drop of my blood." Betsey 
fell upon her knees — Dabney softened — a reconciliation was effected—the 
young couple were married ; and, at the meeting just spoken of, she was 
baptized : nor was it long before her husband followed her example. 

This event has often led my mind to reflect on an incident, infinitely 
more important. The guilty runaway sinner is pursued by the holy, fiery 
law, and threatened with eternal death ; but the Mediator appears to inter- 
pose, and when the sinner is humbled by grace, a reconciliation is ob- 
tained. 

In June, 1787, I was ordained by laying on of hands. The ministers 
that officiated, were Nathaniel Saunders, John Waller and John Price. By 
this, not only a union took place between myself and others, but it was a 
small link in the chain of events, which produced a union among all the 
Baptists in Virginia, not long afterwards. 

In 1787, old Col. Harris made me a visit, whose coming called out a 
vast crowd of ministers and people. His eyes — his every motion was 
preaching ; but after he had read his text, his mind was so dark that he 
could not preach ; and of course the lot fell on me. 

From my house, Col. Harris went down to Spottsylvania, where the 
work of the Lord, like a might}'- torrent, broke out under his ministry. 
A few weeks afterwards, I went down through Spottsylvania and Caroline, 
and was glad to see the grace of God, but was extremely mortified to 
find myself so far behind the work of God. In this visit, however, I caught 
the spirit of prayer, which lasted me home.* Indeed, before I got home, 
I gained an evidence that God would work in Orange. Having such con- 
fidence, I addressed myself to the work of the ministry with fresh courage. 

* " On my return through Caroline county, after I had been preaching, I sat in the 
door-yard of a friend's house conversing as usual ; but here a strange solemnity seized my 
mind, and a strong drawing of soul to God inspired my breast, such as I had not enjoyed 
for some years. I soon lost sight of my company, and was conversant at the throne of 
grace. This frame of mind continued, with some abatements, until I reached home, 
which was two days afterwards. About three miles before I reached home, I obtained 
great comfort in believing that God would work among the people in Orange. — 3IS. 



ELDER JOHN LELAND. 27 

There was a dancing school set up in the vicinity, which was much in my 
way. On Sunday, after service, I told the people that I had opened a 
dancing school, which I would attend one quarter gratis : that I would fid- 
dle the tune which the angels sung, if they would dance repentance on 
their knees. The project succeeded ; the dancing school gave way, and 
my meetings were thronged. Solemnity, sobs, sighs and tears soon appear- 
ed. The last Sunday in October I began to baptize those that were 
brought out, and the work prevailed greatly. The tract of land which I 
occupied in this revival was more than twenty miles square, including the 
corners of Orange, Culpepper, Spottsylvania and Louisa. 

When the work seemed to languish in one neighborhood, it would break 
out in another, and consequently, there was a continual fall of heavenly 
rain from October, 1787, until March, 1789, during which time I baptized 
about 400. Precisely 300 of them were baptized in 1788 — more than I 
have ever baptized in any other year. During the ingathering, the follow- 
ing events took place. In the south part of Orange, a man took his gun, 
with the professed intention of killing me. He had given his consent for 
his wife to be baptized, and the meeting was appointed for that purpose; 
but when we got to the water, and I had taken her by the hand to lead her 
into the water, there was an alarm that the man was coming with his gun. 
While a detachment of the congregation went to meet the man and pacify 
him, I thought, " now or never," and baptised her. No mischief ensued. 

In another part of Orange, a woman, who was in the habit of intimacy 
with myself and wife, invited me to preach at her house on a certain even- 
ing. When we got at the gate, her son, who was a Captain, (having been 
reproved by his mother, and taken offence at it,) met us, and said I should 
not preach there. I asked him if he thought he was right. " No," said 
he, " I know I am wrong, and I expect to be damned for it ; but I have 
said it and shall abide by my word." The man of the house came also 
to the gate, and desired us to go into the house, and said the house was his 
own and not his son's. The woman was at a loss what was best. I hesi- 
tated, but finally went in. As the people began to collect, the Captain with- 
drew with threatenings. After I arose to open the meeting by singing, he 
came rushing into the house, like a bear bereaved of her whelps — sprang 
upon the bed — took his sword and drew it out of the scabbard — and step- 
ping off the bed with his arm extended and sword glittering, exclaimed, 
" let me kill the damned rascal !" As he made a stroke towards me, the 
point of the sword hit the joists, and he behaved like an awkward soldier. 
The case was this : my wife, who was seated near the head of the bed, 
when she saw the Captain step from the bed with his sword drawn, and 
draw back his arm to give the thrust, like a female angel, sprang like the 
lightning of heaven, clasped her arms within his elbow, around his body, 
locked her hands together, and held him like a vice, till the men took away 



28 THE WRITINGS OF 

his sword. We then took a lantern and went into the road and carried 
on our meeting. As God would have it, a young man and a young woman 
dated their change of heart at this meeting. 

As I was returning from Fredericksburg, in the lower part of Orange, 
a young man had married and brought his bride to his father's, where 
there was music and dancing. I stopped in the road, and the groom 
came out and wished me to drink sling with him. I asked him what 
noise it was that I heard in the house ? He answered it was a fiddle. 
As he was going to the house, I requested him to bring the fiddle to 
me. But as this was not done, I lighted off my horse and went into 
the house. By the time I got in, the fiddle was hidden, and all was 
still. I told them, if fiddling and dancing was serving God, to proceed 
on, and if I could gain conviction of it, I would join them. As they did 
not proceed, I told them I would attempt to serve God in my way. I 
then prayed among them and took my leave. The next week I was 
sent for to come and preach at the same house. The power of the Lord 
was present to heal. In the course of a few weeks, numbers were con- 
verted and turned to the Lord, whom I baptized in a stream of water 
near the house. 

At another time, I had a meeting at John Lea's, in Louisa, when 
something seemed to descend on the people, like that which took place 
at Mr. Hodgers's, (mentioned before,) but the effects were not so great. 
The next day there were five to be baptized. The day was very cold. 

While Mr. Bowles was preaching to the people, I composed the hymn : 

Christians, if your hearts be warm, 
Ice and snow can do no harm ; 
If by Jesus you are priz'd, 
Rise, believe, and be baptiz'd. 

Jesus drank the gall for you, 
Bore the Cross for sinners due ; 
Children, prove your love to him, 
Never fear the frozen stream. 

Never shun the Saviour's Cross, 
All on earth is worthless dross ; 
If the Saviour's love you feel, 
Let the world behold your zeal. 

At an Association in Caroline, two others with myself were chosen to 
preach on Sunday. When my turn came, I felt every way unprepared. I was 
hoarse with a cold, and exceedingly barren in spirit. I therefore declined, 
and one of the others preached. While he was preaching, I doubted whe- 
ther I was right in declining, and resolved that as soon as he had finished, 
I would do what I could. Accordingly I did. My voice improved ; my 



ELDER JOHN LELAND. 29 

ideas brightened so much that I preached about forty minutes. The people 
were greatly affected. On account of a similitude used, together with the 
shortness of the discourse, it was called the ginger-cake sermon. Mr. 
Waller, who was the stated minister at that place, told me afterwards, 
that in the relations which the people gave before baptism, not less than 
fifteen persons had reference to the ginger-bread sermon. 

In the year 1789, nothing of importance turned up. 

In 1790, I travelled into New England, to see my father and relations. 
I preached on the way, going and coming. The term of my absence from 
home was four months. The number baptized thirty-two. 

The winter following, I made my arrangements to move into New Eng- 
land. Having baptized precisely seven hundred while I lived there, and 
leaving two churches, one in Orange, and the other in Louisa ; the first 
containing three hundred and the other two hundred members. On the 
last of March, I started, with my family of a wife and eight children, and 
a small quantum of effects, and travelled by land to Fredericksburg, where 
I took ship for New England. We fell down the Rappahannock river, 
crossed the Chesapeake, and entered the sea between the Capes of Henry 
and Charles. The day after we entered the Atlantic, we were attacked 
by a thunder gust and heavy gale of wind, which lasted fifteen hours. The 
boat was crippled, the oars swept off, the quadrant injured, and some of 
my goods were swept from the quarter-deck. That passengers should be 
affrighted, is not to be wondered ai ; but here, the sailors all turned pale. 
In the midst of the gale, the wind shifted, and flung the vessel into the 
trough of the sea ; on which the Captain stepped to the cabin door and 
said, "We shall not weather it many minutes." This he said, (as I 
judged,) not to terrify the sailors, but for my sake. The sense of it, to . 
me, was this : " Leland, if you have got a God, now call upon him." But 
there was no need of this admonition, for I had begun the work before ; 
and can now say, that that night is the only one of my life that I spent 
wholly in prayer. That I prayed in faith, is more than I can say ; but 
that I prayed in distress, is certain. About day-light, April 15th, the wind 
abated, but we knew not where we were for five days ; for the quadrant 
was injured. The distress which I had at that time, so affected my ner- 
vous system, that I did not entirely recover from it for more than ten 
years. In time, however, we gained the port of New London, on a 
certain Saturday night. I did not intend to make any stay at that place, 
save only to get some refreshments, but the Captain had written from 
Fredericksburgh, to his friends in New London, that he had turned his 
vessel into a meeting-house, and was bringing a preacher and his family 
with him. On Sunday morning early it was known that the vessel lay 
by the wharf, and before I was up the brethren in New London came 
down to the vessel, to see what, for a cargo, the Captain had brought 



30 



THE WRITINGS OF 



into port. The Captain told them that he intended to go to the in- 
surance office, and demand the sum that was insured on the vessel ; for if 
it had not been for my prayers he was sure the vessel would have been 
lost. The brethren invited me to go ashore, and preach to them in the 
state-house, which 1 acceded to. Finding myself courteously received, I 
tarried there about two months. Here I met with some success in winning 
souls ; and here my wife was sick nigh unto death ; but she had more 
faith in prayer than she had in physic. The godly old Elder, Z. Darrow, 
came to visit us, whose prayer for my wife seemed to be answered, and 
she recovered. The people were very kind and liberal to me ; but the 
expenses of my family, and the sickness of my wife, cost me about twenty 
dollars more than I received. But this thought came to my mind : " Jesus 
gave his life and blood for sinners, and shall I begrudge a few dollars for 
their salvation !" After preaching around in the towns about New Lon- 
don, on the 1st of July we left the place, and, in boats and scows, went up 
Connecticut river to Sunderland, and then by land to Conway, where my 
father and old acquaintance were living. In Conway, I purchased a house 
and small lot, for a temporary residence until I gained more acquaintance 
in the country. At this place, my family abode eight months. My travels 
in the meantime in the country were considerable — my success some. 

The last day of February, 1792, 1 moved into Cheshire, which has been 
my home the chiefest of the time since. For two or three years there 
was a sprinkling of blessings on the people in Cheshire, Lanesborough and 
Adams, so that about seventy were baptized. And in Philip's town, Ca- 
naan and the Gore, I had good success. In the year 1795, the work of 
God appeared in Conway. A messenger came and desired me to visit 
them ; I went and preached twelve times among them, and baptized twelve 
persons at that time, and more afterwards. Here my heart caught a little 
heavenly fire, and I returned home to Cheshire, longing and praying that 
God would pour out his spirit on the people in Cheshire. I set up evening 
meetings, and preach about as often as once a day, for seventy days run- 
ning. I have never known a time like this, when I had so much of the 
spirit of praying and preaching, and met with so small success. No more 
than seven came forward as the reward of my painful labor. In the com- 
pass of these seventy days, I had a night meeting at Deacon Wood's, in 
Cheshire. Going to the meeting, my mind was so solemnly impressed, 
that I could hardly walk. When I arose to speak, I could scarcely stand. 
Of the many thousands of sermons that I have preached in my life, (for 
solemnity of mind, discovery of heavenly things, and flow of words,) I give 
that the preference, and yet but small effects followed. An individual 
young woman only was divinely wrought upon. Christ's time was not yet 
come to work miraculously in Cheshire. 

I continued my travels in the New England states, and state of New- 



ELDER JOHN LELAND. 31 

York, until 1797. In August, that year, I made a tour to Virginia, and 
was gone six months. I preached all the way there, and travelled and 
preached among my old friends three months, and then returned home, 
having travelled more than two thousand miles, and preached more than 
one hundred and seventy times. My friends through the whole received 
me kindly ; but I saw no great revivals of religion anywhere, save only at 
Scotch Plains, among Mr. Vanhorn's people. After my return, I was 
busily employed in domestic concerns for about eighteen months, prepar- 
ing to go to Virginia again, in August, 1799. To this end, I had sent on 
appointments for meetings, about one hundred miles on my way, as far as 
Carmel meeting-house. Having finished my domestic affairs a fortnight 
before my appointments began, I told the people in Cheshire, that I would 
preach for them everyday or night until I started. At this time, a hea- 
venly visitant came to my house — my heart, with the salutation of " Peace 
be to you — peace on earth and good will to men."* When I sat in my 
house, it would seem as if the room was white-washed with love. When 
I went into the field, a circle of heavenly mildness would seem to surround 
me, and the following words would be injected into my heart again, again, 
and again: " The Lord will work." My meetings, during this feast of 
tabernacles, (as I called the fortnight,) were crowded. At the meeting- 
house, such silence reigned as I had never seen before. My struggle of 
mind was great, whether I should go to Virginia and leave these hopeful 
appearances, or stay at home and strive to fan the sparks. And as the 
time drew on, my struggles increased. I prepared for my journey, and 
preached my last sermon a few miles on the way. The people followed 
in droves, and, in time of meeting, wept bitterly. I finally went on my 
journey, and attended my appointments, which I before had made, the dis- 
tance of one hundred miles, and then returned back. I was gone about 
twenty days, and preached about the same number of sermons, and bap- 
tized thirteen persons. On my return, I found the work had broken out 
like the mighty rushing waters. This induced me to preach every day or 
night until the March following, in which time more than two hundred 
were baptized. 

Before the work made a visible appearance, and for three months after- 
wards, there was not a day but what I had the spirit of prayer, and a tra- 
vail for souls ; and often felt as if I should sink under the weight of my 
burden if souls were no delivered. Sometimes, individuals would lay in 
my heart ; at other times, the longing desire would be more general. 
After three months I felt that spirit of prayer abate, but the spirit of 

* In August, 1799, my soul was again visited with the same peace and holy longings 
after God and the salvation of men as at former times. My preaching then, through 
grace, was not coasting around the shallow shores of doubt and uncertainty, but launching 
out into the deep for a draught. Attention and solemnity followed." — MS. 



32 THE WRITINGS OF 

preaching continued for three months afterwards, until the ingathering was 
over, and then the peculiar impression which I had, subsided.* 

In 1800, I made a tour of four months, travelling southward as far as 
Bedford, N. Y. Then eastward through Connecticut to New-London. 
Then pursued my course through Rhode Island, (visiting Providence and 
Newport,) into Bristol county. Then returning through Worcester and 
Hampshire counties, reached home the last of October. I was somewhat 
debilitated when I left home, and the summer was unusually hot, but I was 
preserved and enabled to preach about as many times as there were days. 
In this journey, I saw eight old preachers, whose ages in average, exceed- 
ed eighty years. The venerable Backus was one of them. There was a 
revival in his congregation, and on his request I baptized a few in the 
place. I have never seen him since, nor either of the eight ; nor shall I 
ever see them in mortal bodies, for they are all dead. My journey was 
not altogether lost. By letters and verbal accounts, I was afterwards in- 
formed that in several places a divine blessing attended the preaching, 
which proved effectual unto salvation. 

In November, 1801, I journeyed to the south, as far as Washington, in 
charge of a cheese, sent to President Jefferson. Notwithstanding my 
trust, I preached all the way there and on my return. I had large con- 
gregations ; led in part by curiosity to hear the Mammoth Priest, as I was 
called. 

After this, I lived several years in great barrenness of soul, and had 
but little, if any success. 

In March, 1804, I removed into Dutchess County, N. Y., where I con- 
tinued two years, which, (as it respects my ministry,) was a gap of lost 
time. Just before I left the place, a revival took place about ten miles 
off, where brother Luman Birch, an unordained preacher, improved, which 
called me there to baptize a few. 

In 1806, 1 removed back to Cheshire. The day before the total eclipse, 
brother Birch was ordained. It was my lot to preach the sermon, which 
seemed to be blessed among the people. The substnace of that sermon 
was offered to the public, in a pamphlet, afterwards entitled " The Flying 
Seraphim." The following winter, I sunk into great distress of mind. 
It has always been a question with me of great importance, to know how 

* At the close of the original MS., before referred to, he writes, " I have experienced 
seven instances in my life in praying for the sick and maimed, when there appeared to 
be such an immediate relief granted, that I should be unbelieving and ungrateful not to 
mention them among the signal favors of God to me. I have passed through many fa- 
tigues in travel, several perils occasioned by mobs and furious men, many wants and 
pinches in life, and many tokens of providential relief; but after all, remain an unholy, 
helpless creature, and if the Lord does not keep me, I shall fall, disgrace myself, bring 
the ministry under blame, and be ashamed to read what I have now written. Amen." 



ELDER JOHN LELAND. 33 

to address a congregation of sinners, as such, in gospel style. And this 
winter it attacked my mind with great force. Neither Gill, Hopkins, 
Fuller nor Wesley, could remove my difficulties. My fears were, that I 
did not preach right, which was the cause why I was so barren in myself 
and useless to others. This burden lay heavy upon me a long time. At 
length, at an evening meeting at a school house in Cheshire, my heart 
waxed a little warm with holy zeal, and I gave my spirit vent to the youth 
and school children, regardless of all author's and systems, which had a good 
effect. Four of the school children and a young man besides, came for- 
ward for baptism in a few weeks, who dated the beginning of their reli- 
gious impressions at that meeting. This little success, obtained at that try- 
ing time, gave me both relief and courage.* 

The year 1808 was a memorable year in Pownal. Religion had a great 
triumph in that place at that time. A man by the name of John Williams 
was their preacher ; but he was not ordained ; of course I preached and 
baptized, through the cold winter. The number baptized was more than 
sixty. Williams did not behave like a wolf, seeking to destroy, but like a 
goat, as if he was ignorant of what was going on. He finally turned out 
an abandoned character. In this revival some little boys set up a confer- 
ence meeting ; and as they were poor, they would meet in cow-sheds and 
on the mountains. This was in the winter, and some of them had no shoes. 
When it was known, the neighbors gladly opened their houses for their 
accommodation. 

In the year 1811, while I was in the General Court at Boston, a time of 
refreshing came in Cheshire. After my return I baptized forty. There 

* " At the close of the year 1806, I got amazingly distressed on account of my preach- 
ing, fearing that my barrenness in the ministry was owing to improper addresses. The 
Methodists were amazing successful and zealous, and the addresses of their ministers 
were general and undaunted. 1 visited them — I conversed with them ; they were all for 
heaven, and assured they were in the way ; but their zeal and confidence appeared to me 
like the mighty wind and fire in Elija's vision, and I could not discover that any with 
whom I conversed had any knowledge of themselves, of the law of God, or of the way of 
pardon. 

The Gillite mode of addressing sinners, seemed a little different from the New Testa- 
ment mode. The Hopkinsian method appeared as if it took all the wisdom of God to 
devise a way for an honorable pretence to damn men. Dr. Fuller only cast another bun- 
dle of straw on the fire. So that the great query which has agitated my mind for more 
than thirty years, ' How is a congregation of sinners to be addressed V at the time I am 
speaking of, fell with such distress upon my mind, that I could hardly contain myself. 
But in the midst of my difficulties, I had a meeting at a school house ; in the time of 
service my soul got into the trade winds, and without consulting Gill, Hopkins, Fuller, 
or Wesley, without comparing our translation with the Septuagint, Chaldee, or the King 
of Spain's Bible, I addressed the scholars and young people in a way I never can with- 
out God helps me. The spirit of the Lord fell upon them. Very soon after this, five of 
them came forward and confessed Christ." Continuation of MS. 1807. 

5 



34 THE WRITINGS OP 

was a division among the people. Other ministers baptized about ten. In 
the height of this revival, I was taken sick of the typhus fever. What I 
passed through in that sickness has been published in a pamphlet.* 

In December, 1813, I started again for Virginia; and preaching on the 
way to Washington, I crossed the Potomac into Virginia the last day of 
January, 1814. I was in the state eighty days, in which time I travelled 
seven hundred miles, and preached more than seventy times. I never had 
before — I never have since — nor do I ever expect to preach to as many 
people in so short a time. The kindness of the people to their old friend, 
whom they had not seen for sixteen years, was unbounded. I shall never 
forget it while my memory remains. I reached Richmond on Saturday, 
March 5th. The Sunday before that, Elder Courtney had baptized seventy- 
five persons in the basin on the canal. He descended into the water and 
took his stand, from which he did not remove until all were baptized. He 
had assistants who led the candidates to and from him ; and he performed 
the whole in seventeen minutes, notwithstanding he was seventy years old. 
The chiefest of the candidates were people of color. As I returned home, 
I preached in Dr. Staughton's meeting-house in Philadelphia, on the even- 
ing preceding the meeting of the great Convention which formed the plan 
of the missionary society. I arrived at home in June, after an absence 
of six months ; having travelled in that time eighteen hundred miles, and 
preached about one hundred and fifty times. 

After my return home, I went into the Genessee country to see my 
children, and late in the fall I sold my residence in Cheshire, with a view 
to move westward ; but before I had made any purchase, as I was travel- 
ling for that purpose, about eighty miles from home, the beast on which I 
rode, like Balaam's ass, not only crushed my feet, but threw me to the 
ground and fell upon me, which broke my leg. After nearly a fortnight, 
I was carried home in a sleigh. The old bone was a long while growing 
and strengthening, and I was reduced very low. As this disaster happened, 
I was entirely defeated in my object of moving to the westward. My 
family advised me to purchase the place where I now live, which, with 
great reluctance I consented to, and was drawn in a sleigh, on bare ground, 
to my new home. After my leg got well enough, and my strength suffi- 
cient, I began to preach again, leaning on my staff. 

Late in the fall of 1817, there was a precious, though not a very exten- 
sive revival in Hancock, where I attended as preacher, and baptized thirty- 
one, who (excepting three others) were the first that I baptized after my 
leg was broken. 

In March, 1819, a like work began in the north part of Adams, which 
progressed several months. The people in that place had no settled min- 

* Five Hours Conflict. 



ELDER JOHN LELAND. ' 35 

ister, but were visited by ministers who lived around them; of the seventy 
who united with the church, I baptized twenty-seven. 

Since I began to preach in 1774, I have travelled distances, which, to- 
gether, would form a girdle nearly sufficient to go round the terraqueous 
globe three times. The number of sermons which I have preached, is not 
far from eight thousand. The number of persons that I have baptised is 
one thousand two hundred and seventy-eight. The number of Baptist min- 
isters whom I have personally known is nine hundred and sixty-two. Those 
of them whom I have heard preach, in number, make three hundred and 
three. Those who have died, (whose deaths I have heard of,) amount to 
three hundred. The number that have visited me at my house is two 
hundred and seven. The pamphlets which I have written, that have been 
published, are about thirty. 

I am now in the decline of life, having lived nearly two-thirds of a cen- 
tury. When Jacob had lived twice as long, his days had been few and evil. 
I have spent my years like a tale that is told. Looking over the foregoing 
narrative, there is proof enough of imperfection ; and yet what I have 
written is the best part of my life. A history seven times as large might 
be written of my error in judgment, incorrectness of behaviour, and base- 
ness of heart. My only hope of acceptance with God, is in the blood and 
righteousness of Jesus Christ. And when I come to Christ for pardon, I 
come as an old grey-headed sinner ; in the language of the publican, " God 
be merciful to me a sinner." 

How long I have to stay on earth I know not. What labors or suffer- 
ings I have yet to sustain below, I cannot tell. O, that the God of all grace 
would keep me in his holy care, and never suffer me to make shipwreck of 
faith and a good conscience, but make me faithful unto death, that I might 
finish my course with joy and receive a crown at last. 

June 15, 1824. — It is now more than four years since I closed the fore- 
going narrative of events. My life and health have been preserved until 
the present time. In several places within the district of my ministration, 
there have been times of refreshing, so that I have baptized seventy-four 
persons in the four years. 

The 14th of May past was my birth-day : I preached on the occasion a 
septennarian sermon. 

January 14, 1825. — I have preached in four hundred and thirty-six meet- 
ing-houses, thirty-seven court-houses, several capitols, many academies 
and school-houses; barns, tobacco-houses and dwelling-houses : and many 
hundreds of times on stages in the open air. Not the place, but the pre- 
sence of Christ, and a right temper of mind, makes preaching solemnly easy 
and profitable. My congregations have consisted of from five hearers to 
ten thousand. 

December 12, 1826. — Faint yet pursuing. The summer past I have 



36 THE WRITINGS OF 

spent chiefly in travelling and preaching. I have attended three Associa- 
tions — the jubilee and funeral of three Presidents — as also a general meet- 
ing which lasted four days — preached eighty-one times, and seen eighty-six 
Baptist preachers since the first of June. 

Two remarkable events have taken place the present year. Two old pa- 
triots, both of them Ex-Presidents, died on the 4th of July ; just fifty years 
after they signed the Declaration of Independence — John Adams and 
Thomas Jefferson. The first aged ninety-one, the other eighty-three. Mr. 
Jefferson drew the Declaration of Independence ; and by his writings and 
administration, he has justly acquired the title of the Apogfrjfeof Liberty. 

In the state of Vermont, the Governor and Lieutenant-Governor are both 
Baptist preachers — Ezra Butler and Aaron Leland. This is a new thing in 
the world. 

March 25, 1827. — Baptized ten candidates, which makes my baptismal 
number one thousand three hundred and sixty-two. It is not probable that 
I ever shall baptize many (if any) more. 

From pretty correct information, I find I have now living eighty-two de- 
scendants, including children, grand-children, and great-grand-children. A 
few of my posterity have died at their respective homes ; but I have never 
had a coffin or a death at my house. 

If a conscious sinner may apply words to himself which were spoken of 
Abraham, they are as follows : " For I called him alone, and blessed him, 
and increased him." 

May 6. — Beyond my expectation, this day I baptized fifteen, making up 
the number 1,377 

May 27. — Wondering still : preached this day to a large concourse, 
and baptized eleven, making. 1,388 

Baptized 4 

July 4. — Preached to nearly 1,000 people, and baptized six, two of 
whom were my grand-children, making 1,398 

July 15. — Baptized another of my grand-children and four others, 5 

Baptized 3 

July 29. — Baptized 6 

Aug. 12. — Baptized five in Cheshire and three in Lanesborough, 8 

Making 1,420 

I have a great-grand-child, (Helen Maria Brown,) who has now living 
ten direct, and great grand-fathers and grand-mothers. 

Aug. 26.— Baptized 5 Oct. 21.— Baptized 4 

Baptized 1 Nov. 4. — Baptized 2 

Sept. 9. — Baptized 5 Nov. 5. — Baptized 2 

Oct. 7. — Baptized 10 

One of these last was Eunice Baxter, whose grand and great grand-moth- 
ers I baptized more than thirty years past. 



ELDER JOHN LELAND. 



37 



Nov. 11. — Baptized 2. 

One of these was seventy-seven years old, which added to the age of the 
administrator, (seventy-three,) would make one hundred and fifty years. 

Nov. 30.— Baptized 1 Dec. 30.— Baptized 2 

Dec. 9.— Baptized 2 Feb. 1, 1838.— Baptized 1 

Dec. 17. — Baptized 1 

The father and mother of this candidate have fourteen children now liv- 
ing ; eleven of whom I have baptized. 

Baptized five more, making 1,465. 

May 14, 1828. — I am this day seventy-four years old, able to travel and 
preach as doors open ; and labor with my hands as duty calls. 

The sins of childhood— the vices of youth — the improprieties, pride and 
arrogance of riper years ; with the presumptuous and blasphemous sugges- 
tions of my mind, up till the present time, lie heavy on my mind, and sink 
my spirits very low. It is true, I have had a hope for more than fifty years, 
that my sins were attoned for by the blood of Christ, and forgiven for his 
name's sake ; but still I find them attached to my character, and must for- 
ever, for truth cannot decease. 

When the saints in heaven look on the blessed Jesus, and remember the 
doleful sorrow and pain which their sins cost him, what kind of feeling must 
they have ? To call their feeling sorrow, tears or mourning, would be un- 
scriptural ; but a remembrance of their sins, a view of their Redeemer, and 

a sense of his bloody agony, must give them a surprizing- , 

fill them with an exquisite hatred to sin, and raise their songs of praise to him 
who has redeemed them. 

December 7, 1828.— This day, for the first time, I baptized a man in a 
font, near the pulpit, in Albany. During my stay in Albany, which was 
four days, I was introduced to three governors. My rusticity of manners, 
and the humble rank I fill, make such interviews more painful than flatter- 
ing. 

May 14, 1829. — This day I am seventy-five years old. Nothing singu- 
lar with respect to myself has occurred in the course of the last year. 

My greatest afflictions in life have been of that character that I have had 
to bear them all alone ; a communication of them to others, (if indeed I could 
have done it,) would only have added to their weight. 

I noticed, in a former page, that in the year 1795, 1 had the most solemn 
meeting at Deacon Nathan Wood's, that I had ever experienced, which was 
attended with but small success. I have now to add, that in the lapse of 
something more than thirty years, I have baptized fifty-seven grand and 
great-grand-children of the said Deacon Wood ; all of whom, except one, 
are now living, as is believed. 

May 14, 1830. — Another year of my unprofitable life is gone. Nothing 
worth recording has taken place with me in the year. Of the fourteen hun- 



38 THE WRITINGS OF 

dred and seventy-one that I have baptized, but very few of them had the seal 
of the covenant put upon them in infancy, and but one or two ever attended 
Sunday Schools. 

May 14, 1831. — I am yet living and enjoying good health. The year 
past I have had a large epistolary correspondence with distant friends ; and 
have been advertised in the newspapers, through the states, as an infidel and 
an outcast. May the Lord increase my faith and make me more holy, which 
will be the best refutation of the libel. From the uttermost parts of the 
earth have we heard songs; even glory to the righteous : but I said, my 
leanness, my leanness. It is now said that there is a great ingathering into 
the fold of Christ in all the country around ; but according to appearances, 
I am left behind. Well, let me, like John the Baptist, be full of joy, that 
others increase while 1 decrease. I have had my day, and must now give 
way to the young. The unchangeable God has one class of servants after 
another to work in his vineyard. 

July 11. — Why art thou cast down, O my soul ! The morning cometh as 
well as the night. Since writing the above note, God has graciously poured 
out his spirit in Hancock. 

Yesterday I baptized ten, which, together with three scattering ones, 
raises my baptismal list to fourteen hundred and eighty-four. 

Baptism does not put away the filth of the flesh ; it is the answer of a 
good conscience towards God, and only figures out the salvation of the soul ; 
which is by the resurrection of Jesus Christ from the dead : who died for 
our sins and rose again for our justification. 

July 17. — Baptized 4 

" 24.--Baptized 2 

" 31.— Baptized 4 

One of these four was eighty-two years old. In the winter of 1800, I 
baptized one who was ninety years of age. The }*oungest that I ever bapti- 
zed was nine years old, in 1788. I have ever found water a harmless ele- 
ment, and baptism a pleasing work. 

Aug. 22. — Baptized 1 Oct. 16. — Baptized 3 

Sept. 4. — Baptized 1 " 23. — Baptized 7 

" 18. — Baptized 2 " 30. — Baptized 3 

Oct. 2.— Baptized 4 " Making 1,515 

Nov. 10. — After living in New-Ashford more than sixteen years, this day 
I removed into Cheshire again. My age and decays admonish me that the 
time of my departure is not far distant. When I die, I neither deserve nor 
desire any funeral pomp. If my friends think best to rear a little monument 

over my body, " Here lies the body of JOHN LELAND, who labored * 

to promote piety, and vindicate the civil and religious rights of all men," is 
the sentence which I wish to be engraved upon it. 

* It is now (1831) 57 years. 



ELDER JOHN LELAND. 39 

May 14, 1834.— -I am this day fourscore years old; have just returned 
from Chatham, (30 miles off,) where I preached three times, at the opening 
of a new meeting-house, and this day at Cheshire, to 600 people by estima- 
tion. I have now several little preaching tours appointed ; but my Maker 
only knows whether life and strength will be given me to fill them. 

It is now sixty years since I began to preach. But ah ! how little I have 
done ! and how imperfect that little ! 

May 15. — Last night fell the largest snow that I ever knew so late in 
the season. 

Many changes in the mechanical, political and religious world have ta- 
ken place in the course of my life. Most of the changes among us in fac- 
tories and machines are trans- Atlantic. The steam machines are original 
Americans. The plea for religious liberty has been long and powerful ; 
but it has been left for the United States to acknowledge it a right inhe- 
rent, and not a favor granted : to exclude religious opinions from the list 
of objects of legislation. Sunday schools and missionary societies are of 
long standing ; but camp-meetings and protracted meetings (in their pres- 
ent mode of operation) are novel. What changes may hereafter take place, 
to me is uncertain. None, however, that will change the character of 
God, destroy the kingdom of Christ, or assure any of heaven without re- 
pentance towards God, and faith towards the Lord Jesus. 

I have never labored hard to support the creed of any religious society ; 
but have felt greatly interested that all of them should have their rights 
secured to them beyond the reach of tyrants. 

Brevity is the soul of wit, the nerve of argument and the bone of good 
sense, but loquacity palsies attention, massacres time, and darkens counsel. 

August 17, 1834. — This day I baptized five, which are the first that I 
have baptized since I was eighty years old. My baptismal list is now fif- 
teen hundred and twenty-four. 

January 28, 1835. — -I have been preaching sixty years to convince men 
that human powers were too degenerate to effect a change of heart by 
self-exertion ; and all the revivals of religion that I have seen have sub- 
stantially accorded with that sentiment. But now a host of preachers and 
people have risen up, who ground salvation on the foundation that I have 
sought to demolish. The world is gone after them, and their converts in- 
crease abundantly. How much error there has been in the doctrine and 
measures that I have advocated, I cannot say ; no doubt some, for I claim 
not infallible inspiration. But I have not yet been convinced of any mis- 
take so radical as to justify a renunciation of what I have believed, and 
adopt the new measures. I am waiting to see what the event will be ; pray- 
ing for light ; open to conviction ; willing to retract, and ready to confess 
when convicted. 

July 4, 1835. — It is now fifty-nine years since the independence of the 



40 THE WRITINGS OP 

United States was declared. In this length of time the inhabitants have 
increased from three to fourteen millions. The changes that have taken 
place are innumerable. Sixty -five years ago I was old enough to observe 
the face of things, and see what was going on : had I been in a dead sleep 
the sixty-five years, and were now to awake, such a change has taken 
place in the face of the earth, in architecture, in all the arts, in costume 
and regimen, and in the forms of religion, that I should doubt whether I 
had awakened in the same world. The love of money, sexual correspon- 
dence, diseases and death, however, remain stationary. 



























-, 
















• 
























" 



































ELDER JOHN LELAND. 41 



FURTHER SKETCHES 



OF THE 



LIFE OF JOHN LELAND. 



It is much to be regretted that Mr. Leland has not left us a more full 
and minute history of his eventful life. Rich as it was in interesting and 
instructive incidents, he has compressed the whole in the space of a few 
pages, remarking, with his characteristic modesty and humility, that " this 
was all that was worth preserving ;" while, had he registered them all with 
as much minuteness as is usually found in biographies, the narrative must 
have extended to volumes. 

The difficulty of authenticating incidents, as well as the narrow limits 
to which the further notices must be confined, render it impossible to add 
more than a brief continuation of his history to the time of his death, 
together with slight sketches of some important circumstances, which he 
has deemed proper entirely to omit, or slightly to mention. 

The intervening period, between the year 1835, (at which time his narra- 
tive closes) and the death of his wife, October 5th, 1837, was spent in 
Cheshire, Massachusetts, to which place he had removed in 1831. Here 
he occupied the leisure left him by his ministerial labors, in the care of 
the little spot of ground he had chosen, where he probably expected to end 
his days ; while Mrs. Leland, who had been emphatically a " helpmate" 
for him through many years, attended, alone, to the management of his 
domestic affairs, and gave considerable attention to the cultivation of a 
small garden. Here they exercised that cordial hospitality for which they 
were always remarkable, in the entertainment of the many friends who 
risked them from time to time, setting examples of piety and of the Chris, 
tian virtues which will not soon be forgotten by those whose good fortune 
it was to be their neighbors. 

The afflictive stroke which at length deprived him of the companion 
who had trodden with him so great a share of the rough path of life, was 

6 



42 THE WRITINGS OF 

rendered doubly painful by the nature of the disease, which left to her 
friends not even the sad consolation of alleviating the distress they could 
not remove. A difficulty in her throat, which had been a long time in- 
creasing, at length reached such a height, that some months before her 
death, she could swallow nothing but liquids. The ability to do even this, 
continued to decrease from day to clay, her strength wasting for want of 
nourishment, till life could no longer retain its feeble hold, and she literally 
starved to death. 

A more than passing notice is due to the character of this extraordinary 
woman. She was not less remarkable in her sphere, than her husband in 
his. Her eulogy has been written by the pen of inspiration. No one who 
knew her and was acquainted with her history, can fail to observe that in 
the whole of the admirable discription of the virtuous woman, (Prov. 31.,) 
there is scarcely a circumstance named, that did not meet in her, a literal 
fulfilment. 

Liberality, and kindness to the needy, formed a prominent feature in her 
character ; none that appealed to her for aid that it was in her power to 
bestow, were ever sent empty away. This liberalality, joined with that 
love of independence, which was always a predominant and cherished pe- 
culiarity of both Mr. and Mrs. Leland, forbade her ever forgetting an act 
of kindness shown to herself, or failing to cancel the obligation by bestow- 
ing a much greater in return. In strength of mind, firmness of purpose, 
courage and self possession in danger, fortitude in circumstances of trial 
and suffering, indeed, in all those qualities that combine to produce energy 
of character, she has probably had few superiors, in any age; yet, in the 
exercise of these manly virtues, as they are sometimes called, she never 
acquired that masculine bearing that is too apt to accompany the posses- 
sion of these qualities in the female sex. Though far removed from the 
softness and weakness which unfits a woman for enduring hardship, priva- 
tion, and suffering, she was equally so from the opposite extreme ; sustain- 
ing as well the delicacy as the dignity of the female sex. 

An example of that habitual presence of mind as well as courage, which 
never failed her in any emergency, is found in the instance in which, 
like a guardian angel, she saved her husband from the murderer's sword. 
A similar illustration of these, and other strongly marked traits, is pre- 
sented in the fact, that when one of her children, a little girl of four years 
old, had her head crushed under the wheels of a loaded cart which passed 
directly over it, she sat through the long hours of night with the child in 
her arms, pressing with her fingers a divided artery, to prevent the effu- 
sion of blood which would have caused immediate death. The child, al- 
most miraculously saved, " rose up to call her blessed," and still lives to 
receive the same tribute of gratitude from a numerous posterity. 

Constant, active industry was a distinguishing characteristic of Mrs. 



ELDER JOHN LELAND. 43 

Leland. From its beginning to its close, her life was one of unceasing 
toil. Even in age, when necessity no longer required such exertion, the 
habit of active employment had become so much a part of her being, and 
her natural independence of feeling was so strong, that she could not be 
prevailed upon to desist from her accustomed round of domestic labors, 
till her exhausted strength compelled her to relinquish them into other 
hands. Neither was her industry of that noisy, bustling kind, whose re- 
sults are usually in inverse proportion to the amount of effort employed. 
To her might be applied, with peculiar propriety, the encomium bestowed 
upon another. " She was always busy, and always quiet." 

The guiding hand of Providence was never perhaps more evident, than 
in directing Elder Leland's choice to so suitable a companion for the 
stormy times of the revolution. Her training had been emphatically in 
the school of adversity ; and her history is a striking exemplification of 
the sentiment which one of her own sex has no less truly than beautifully 
expressed. 

Strength is born 

In the deep silence of long suffering hearts ; 
Not amidst joy." 

At the age of two years she lost a fond and somewhat affluent father, 
and was driven from a good home by a brutal step-father, when a little 
more than four years old. Her feet were partly frozen off by exposure ; 
soon after the canker attacked her throat, eat out her palate,* and for a 
long time her life was despaired of. At length, he, who in the midst of 
wrath even remembereth mercy, bound up her broken constitution, and 
gave her grace to see how great things she must suffer for his name's 
sake. When she recovered her health, she found that others had taken 
possession of all the property, and nothing lay before her but a life of de- 
pendence and servitude. But the God in whom she trusted fortified her 
heart and strengthened her hands, and when he, to whom her faith was 
plighted, said, "I go to proclaim a Savour's love in a land overrun with 
Brittish soldiers and American tories, and trodden down by a dominant 
established clergy, she replied like Rebecca, " I will go." Her faith was 
firm in him who had said, " 1 will never leave thee nor forsake thee." 

The " poor man's blessings" were his. She had a numerous family, 
but scanty means, and through the revolution which had begun when she 
married, her trials were many and severe. Often was she left alone with 
her little ones, far from neighbors, her husband gone, with very little 
prospect of pecuniary reward, while runaway blacks who had neither cour- 
age to join the British army, nor patriotism to join the American, were 
horded together around her for plunder and sometimes murder. Many a 



* In consequence of this misfortune, her speech was so much impaired, that through 
life it was difficult for persons not well acquainted with her, to understand her. 



44 THE WRITINGS OP 

long hour she plied her needle by moonlight, to prepare clothing for her 
little ones, fearful lest the ray of a lamp from her window might attract a 
bloody foe. Often, too, the famished soldier came to her for food and 
shelter through the stormy night. Her God had said, " feed the hungry, 35 
and she obeyed; but when she had given till naught was left, the sleepless 
hours were spent in watchfulness and prayer — for oh ! if the assassin's knife 
should be concealed beneath the soldier's garb, she could not fly and leave 
her little ones behind. How often she prayed that God would preserve 
the children he had graciously given, and all were preserved to lament 
the best of mothers. 

This sketch, given by one of her family, who had often heard from her 
own lips, the story of those " troublous times," may serve to give some 
idea of the strength of character and depth of piety which sustained her in 
the midst of trials such as few women are called to endure. 

The following circumstance is introduced as illustrating her capability 
of endurance, not only of physical, but of mental suffering. Incredible as 
it may seem, and inexplicable as it certainly is, the fact itself is unques- 
tionable, as it rests on the testimony of Elder Leland himself. 

One afternoon, they were startled by a sound somewhat similar to that 
made by a large fly when suddenly confined, apparently proceeding from 
within the wall of the house. After an unsuccessful effort to discover the 
cause, he left home and was absent six weeks without thinking again 
of the circumstance. On the evening of his return, however, he was 
reminded of it by a groan so sudden and piercing as to make him start 
up in amazement ; his surprise was not lessened, when, upon inquiry he 
learned that the same had been heard every night of his absence, recur- 
ring each night a few minutes later than the preceding, and continuing 
about ten minutes at a time. It continued to be heard in the same man- 
ner, eight months, becoming at every return louder and more terrible. 
As this was at the period (spoken of in the autobiography) of an extensive 
revival in York and the adjacent counties, he was, consequently, absent a 
considerable part of the time, and Mrs. Leland was left alone with two 
little children, the eldest less than three years old, who, when the sound 
began to be heard, would cling around her in terror, exclaiming " the 
groaner has come." As often as any examination was made of the spot 
whence the noise seemed to issue, with the view of discovering whether 
it proceeded from some animal confined within the wall, it removed to 
another place, and thus defied all attempts at investigation. Wearied at 
length by unsuccessful efforts to discover a natural cause, Elder Leland 
resolved to try the effect of prayer; accordingly, when in the darkness of 
midnight, the dreadful moanings again commenced, he betook himself to 
the all-conquering weapon. Said he, in relating it to a friend, "if ever I 
prayed in my life, it was then." He prayed, that if it was a messenger 



ELDER JOHN LELAND. 45 

of good, he might be emboldened to speak to it, and learn its errand, but 
if it was a spirit of evil, that it might be commanded to depart, and suffered 
to trouble them no more. During the prayer, the sound grew louder and 
more terrific, till at the conclusion, in a piercing shriek it departed, and 
never returned again. Those who have heard Elder Leland relate the 
incident, describe the sound he made in imitation of it, as unearthly and 
frightful to the last degree. It may be left to the imagination of the reader 
to picture to itself the amount and intensity of mental suffering which this 
event alone must have produced. 

It has been remarked of Mrs. Leland, that her faith was strong. In- 
deed, on some occasions, it seemed to rest on grounds that partook of the 
character of revelations. An instance of this kind occurred in the storm by 
which they were overtaken on their passage from Virginia to New England, 
in 1791. After twelve hours of incessant watching and agonizing prayer, 
expecting momentarily to go to the bottom, she appeared to sink into a 
slumber; but presently turning to her husband, she exclaimed, " We shall 
not be lost." She had received this assurance from a figure in white which 
seemed to stand before her, measuring off piece after piece of a long 
white cord, and which said to her, " The vessel cannot sink, I have under- 
girded it." 

In her last illness, she exhibited the utmost patience and resignation 
under all her sufferings. She spoke with great warmth and animation of 
the Divine goodness to her, and especially found cause of thankfulness in 
the circumstance, that for many weeks before her death, she did not feel 
the sensation of hunger. She had very humiliating views of herself; and 
desires proportionably great to exalt and magnify the riches of that grace 
which had proved sufficient in every scene of trial hitherto, and which she 
trusted would not fail her in the last ; and truly it did not ; for when the 
hour of release arrived, so gently did the hand of death loosen the bonds 
of her captivity, that not a groan was heard by those who stood around 
her bed, and a long life of eminent usefulness was crownd by a death of 
" perfect peace." 

On the 12th October, 1837, a few days after the death of his wife, 
Elder Leland removed to the house of his son-in-law, Mr. James Greene, 
in Lanesborough, where he resided most of the time until his death. 
Thence he made frequent preaching excursions to the neighboring towns, 
and sometimes took journeys of considerable length. In the summer of 
1838, he visited Utica and its vicinity, (the residence of his eldest son,) 
and was absent several weeks. The following letter, to his daughter, was 
written during his absence. 

August 8, 1838. 
* * I am now at Deerfield, and have made it a call-by home for 
about ten days past. The crops of the earth, and the heat of the air, are 



46 THE WRITINGS OF 

great in all places where I have been. I have calls enough to preach, 
and have hitherto had strength to answer those calls, though in a poor, 
imperfect manner. My health and appetite are as good as common. All 
is uncertain when, or whether ever I shall return to Berkshire again. My 
life is not in my own hands, but I commit it, and all that I have, to the 
care of that Gracious Being who has fed and preserved me through an un- 
profitable life. I hope you will indulge no unnecessary anxiety about me ; 
for I deserve but small favors from men, and less from the Creator. Fare- 
well, my Fanny. Shun all the errors you have seen in me : be faithful 
unto death, and you will receive a crown of life. 

John Leland. 

His health, after his return, was such as for some days seriously to 
alarm his friends. He, however, soon recovered. 

In the fall of 1839, his daughter, with whom he resided, was attacked 
by an illness, which, after two years and a half of intense suffering, re- 
leased her from the world and its cares ; not, however, till she had seen 
her father, whose anxious solicitude in her behalf she fully reciprocated, 
removed to a better world. During the winter of 1840-41, he thought 
best, in consideration of her health, and some other circumstances, to re- 
move, for a few weeks, to the house of Mr. Chapman, in Cheshire. He 
continued to "do the work of an evangelist;" and at the time of his last 
call at his daughter's, was on his way to North Adams, where he was 
soon to end his days. 

On the evening of the 8th January, he preached, for the last time, to 
the people of that village. It is matter of regret, that this discourse, in- 
teresting not only in itself, but especially so from the circumstances of its 
delivery, cannot be presented entire to the public. But, as it is well known 
that he never wrote even the heads of his sermons, the memories of his 
hearers are the only source from which we can draw, for even these. A 
friend has kindly furnished a sketch from recollection, which is here sub- 
joined. 

" The text was from the 20th and 27th verses of the 2d chapter of the 
First Epistle of John. — ' But ye have an unction from the Holy One, and 
ye know all things. But the annointing which ye have received of him, 
abideth in you ; and you need not that any man teach you ; but as the 
same anointing teacheth you of all things, and is truth, and is no lie, and 
even as it hath taught you, ye shall abide in him.' 

" He first spoke of the nature and character of the Holy Spirit, the 
unction referred to, from whence it came, &c, and remarked that the same 
that is sometimes compared to fire and water, is here likened to oil. He 
spoke of the properties of oil ; its being used to lubricate the wheels of 
machinery ; and when ignited, to give light and heat ; and when applied 
to an abraded surface, or painful limb, to mitigate pain and suffering, and 



ELDER JOHN LELAND. 47 

to heal the injury or wound ; in all which uses it resembled the unction 
spoken of in the text. True Christians are anointed ones ; anointed with 
gifts and spiritual endowments by the Spirit of Grace which comes from 
the Holy One, enlightening and strengthening the eyes of the understand- 
ing, and enabling those who receive it, to ' know all things' concerning 
Christ and his religion. Those who know the truth, are by it prepared to 
discern what is contrary thereto. It will preserve those in whom it abides, 
and teaches them to abide in Christ. He spoke of the resurection — of the 
new birth — said no one could experience it while believing in the doctrine 
of universal salvation.* He could extend hope and charity to those who 
believed that sentiment, after a change of heart, but not before. 

" It is pleasant and mournful to my soul, at this moment, to recollect 
with what benignity of countenance he pronounced his last benediction." 

After the services were closed, he went to the house of Mr. Darling. A 
number of friends calling, he conversed freely and cheerfully, and attend- 
ed prayers before retiring to bed, which he did at a rather late hour. An 
unusual noise being soon after heard in his chamber, Mr. D. went imme- 
diately to the room, where he found him prostrate on the floor. Feeling 
unwell, and a disposition to vomit, he had attempted to rise, and, as he 
said, " his limbs would not obey him." He was placed in bed, and means 
used to restore warmth to his stiffened limbs. They were partially suc- 
cessful, and he obtained a little rest. He had chills, however, through the 
night, followed by heat and thirst. He arose and dressed himself in the 
morning ; but, being very feeble, a medical friend in the village was called 
in. He was pronounced very ill ; and, when asked whether he thought 
he should recover, said " he had not the token." In his former illnesses, 
though he had been, to human appearance, on the very verge of the grave, 
he had received some token which impressed him with the conviction that 
he should recover. But as, in this instance, he gained no such evidence, 
he seemed to think it useless to make much effort for his recovery. " In 
this," says the physician who attended him, " I was not much disappoint- 
ed, having known before that he had little confidence in medicine, unless 
well mixed with prayer. He freely consented, however, to use whatever 
remedies I thought best to administer. Not wishing to burthen his mind 
with even the small quantity of medicine I thought proper to give him, I 
directed the watchers, during the night, to mingle it with his drinks. This 
plan succeeded only until the next morning, when he said, < take it away, 
and give me some clean water.' On the morning of the 10th, he was ap- 

* He has been heard to express the same opinion on other occasions, drawing his con- 
clusions from the fact, that persons, in being made partakers of the grace of life, are 
brought to view themselves utterly lost without that grace — a conviction which they can- 
not feel, while they imagine themselves in no danger of receiving the " wages of sin, 
which is death." 



48 THE WRITINGS OF 

parently better — rather talkative — related a story, or drew a comparison 
at every change in the conversation. At evening he was worse. He com- 
plained that he could neither stop thinking, nor direct his thoughts. His 
cough was becoming harder, and his breathing more laborious. He spoke 
with difficulty — said his tongue would not obey him. He had now most 
of the distinguishing symptoms of peripneumonia notha. 

" 11th. In the morning, easier — at evening, worse than the preceding. 
He had so little command of his tongue, that it was difficult to understand 
him. I continued the use of some medicine, though I now despaired of 
his recovery. On the morning of the 12th, we thought him somewhat 
better. He conversed pleasantly, and his eyes sparkled with much of 
that brilliancy of intellect which they were accustomed to exhibit when in 
health. In the evening, he was again worse ; and while I was sitting by 
his bed, supposing him asleep, he said, (addressing himself,) ' well, I have 
nothing more to do, but die.' 

" 13th. Failing. He suffered apparently little, exeept his laborious 
breathing. Indeed, during his sickness, there was but a solitary instance 
in which he mentioned having any pain — it was in his left side, and con- 
tinued but a few minutes. His dissolution was now almost hourly ex- 
pected. 

" On the 14th, Mr. and Mrs. Chapman, with whom he had been boarding 
in Cheshire, visited him. He seemed much gratified, and, to our surprise, 
immediately began to make arrangements to return with them. In this, 
a little aberration of mind was apparent. With some assistance he 
clothed himself, called for his satchel, into which he put his Bible, then 
for his bills for board and medical attendance, all which being adjusted, 
he expressed a desire to set out for home. He was, however, prevailed 
on to lie down and rest a while after the fatigue he had undergone, and 
was assisted to the bed, from which I do not recollect that he ever again 
rose." 

To those members of his family who could not be with him, it was a 
consoling reflection, even in the midst of their grief, that the hand of Provi- 
dence had cast him into a family of kind friends, where nothing conducive 
to his comfort or recovery, would be left untried. One daughter alone 
was permitted the privilege of watching his pillow of sickness, and stand- 
ing by his dying couch. Speaking of some of his exercises, and of the 
closing scene, she thus remarks : — "In the beginning of his sickness he 
seemed conscious of his approaching dissolution — said he was ready when 
called, and calmly gave orders respecting his funeral. The day on which 
he died, he said to his physician — ' Yesterday, doctor, a dark cloud came 
over — I did not know but I should fail in my expectations above.' Choked 
with the bitter remembrance, he paused, but soon added — ( Ifs not so 
to-day,' 






ELDER JOHN LELAND. 49 

" His thoughts would frequently run back to her who had so often bent 
over his wasting form in previous sicknesses, and he would speak of the 
good things she used to do for him. 

" Early in the evening, a young preacher (Rev. Mr. Alden) came in, 
and said to him — ' Well, Father Leland, we are going to hold a prayer- 
meeting this evening. Have you any advice to give V ' If you feel it in 
your hearts, I am glad. Forms are nothing.' These were nearly his last 
words ; but his arm was not paralyzed, neither was his heart chilled. 
With his own hand he gave his own tobacco to his friends present, and in- 
dicated by signs that they should smoke. About 11 o'clock, he beckoned 
me to him, and tried to say ' go to bed.' I found his limbs were stiffening, 
and his senses lulling, and anxious to be near him till all was over, I hesi- 
tated, but finally, at the the solicitation of one of the watchers, left the 
room. The man soon followed, and said, S you had better come back/ I 
came. Not a finger had moved. His spirit had taken rest in the bosom 
of its God." 

Thus died John Leland — a man eminent above many for piety and 
usefulness, whose name is connected with all that is pure in patriotism, 
lovely in the social and domestic virtues, philanthropic in feeling and ac- 
tion, arduous, disinterested, and self-denying in the labors of the minis- 
terial calling ; one whose place in society, in the church, and in the ranks 
of the ministry, will not soon be filled — in the hearts of those who knew 
him — never. 

He died, as he had lived, a witness for the truth, testifying, with his 
last breath, the value of that religion, and that only, which has its seat in 
the heart. His life had been unostentatious ; his aspirations after worldly 
honors, ever low and feeble ; his humility and sense of dependence on 
God, deep-felt and abiding — and thus he died. "Being with him in his 
last illness," (Mr. Alden remarks in his funeral sermon,) " more or less 
every day, I think I may say, I never saw a Christian feel more deeply 
his own unworthiness. ' Bury me, 5 said he, f in an humble manner. I 
want no encomiums ; I deserve none. I feel myself a poor, miserable 
sinner, and Christ is my only hope.' Being asked, very near his. end, 
what were his views of the future, he exclaimed, with both hands extended 
upward, and a smile I can never forget, ' My prospects of heaven are 
clear.' He seemed already to feel the everlasting rest laying its sweet 
influences over his soul, and bearing it up, taking away the sting of death." 

His remains were conveyed to Cheshire for interment, where, on the 
17th, a funeral discourse was pronounced over them by Rev. John Alden, 
from Rev. 14th and 13th.* The weather was extremely unpropitious, yet 

* This discourse is already before the public, which circumstance, together with our 
limited space, will sufficiently account for the omission of any further extracts. 

7 



50 THE WRITINGS OF 

the concourse, assembled from that and the adjacent towns, was large, and 
many a tearful eye testified that no common occasion had called them to- 
gether. Though but one child, " according to the flesh," was permitted to 
follow his relics to the grave, yet many, from the youth to the gray -haired 
man, who mingled their tears over his coffin, felt that they were gazing 
for the last time upon the countenance of a beloved "father in the Lord." 

He was laid beside his wife, and a simple obelisk of blue marble, com- 
memorative of both, marks their common resting-place. On its west 
side is inscribed the epitaph prepared by himself some years before his 
death : " Here lies the body of the Rev. John Leland, of Cheshire, who 
labored 67 years to promote piety and vindicate the civil and religious rights 
of all men. He died January, 14, 1841, aged 88 years and 8 months." 
On the north side is the following : " Sarah, consort of Rev. John Le- 
land. She died October 5, 1837, aged 84 years." On the south : "This 
monument was erected by the children of the deceased, to point out the 
resting-place of their revered parents." 

Having followed him to the end of his course, it remains for us to glance, 
in a brief retrospect, at some circumstances which he has omitted. It is 
doubtless the case that many of these, could they be collected, and their 
authenticity proved, would add greatly to the interest of the narrative ; but 
the fact, that it has been found impossible to obtain them, will sufficiently 
account for the omission of any that may be deemed important. 

To understand and appreciate the character of Elder Leland, it is only 
necessary to read his writings, and to trace the operation of the principles 
and sentiments they contain, in the actions of his life. That his writings 
were a transcript of his mind and heart, none will deny, who knew him. 
The candor and openness with which he ever avowed his sentiments, even 
when they subjected him to reproach and censure, are well known. Con- 
versing with a friend on one occasion, he remarked — " Though I have 
secrets which I would not reveal to you, or any one else, I have not a re- 
ligious secret in the world." The same frankness marked the expression 
of his political opinions. That his independence of mind aided materially 
in supporting this character, will be evident when we consider how many 
individuals there are who dare not be honest — who have not the moral 
courage to sustain them in a course which they feel to be right, and in the 
expression of sentiments which they inwardly approve. A remark of 
Elder Leland, on this subject, is suggested by these reflections. " Though 
in a religious point of view," said he, " self-dependence (by which he 
meant the opposite of the Christian's trust in God) is most pernicious and 
fatal in its tendency, yet, in worldly matters, it is one of the best qualities 
a man can possess." 

Through a long life, Elder Leland sustained, with uniform consistency, 
the two-fold character of the Patriot and the Christian. For his religious 



ELDER JOHN LELAND. 51 

creed he acknowledged no directory but the Bible. He loved the pure, 
unadulterated word of truth ; and, as a minister of that word, zealous and 
faithful, he preached it, as far as he was able, unmixed with the doctrines 
and commandments of men, " not for filthy lucre, but of a ready mind." 
He was clear in exposition, happy in illustration, often powerful and elo- 
quent in appeals to the conscience and heart. He insisted, in absolute and 
unqualified terms, on the great fundamental truths of the gospel, the ne- 
cessity of regeneration, faith and repentance ; but, on points not essential 
to salvation, though his opinions were no less firmly established, and he 
never shrunk from advocating them on proper occasions, yet he did not cen- 
sure or denounce those who differed from him, nor exclude from fellow- 
ship, as Christians, any who gave evidence of a gracious change, whatever 
might be their peculiar doctrinal views. He never engaged in controver- 
sy ; and when any of his published opinions were disputed, or commented 
upon, as was sometimes the case, with severity, he preferred to " let the 
matter rest a little, and then give another thrust," as he expressed it, to 
the waste of time, repetitions, and tediousness of reviews and replies. 

His political creed was based upon those " sufficient truths" of equality, 
and of inherent and inalienable rights, recognised by the master spirits of 
the revolution as the principles for the support of which they pledged 
" their lives, their fortunes, and their sacred honor." As a politician, he 
was above the influence of any but sincere and patriotic motives. He was a 
statesman, rather than a politician. He studied the fundamental principles 
of government, and drew his conclusions directly from them, without any 
intervening medium of self or party interest. He judged men by their 
measures, and measures by their adaptedness to secure that result which 
he deemed the legitimate object of government — the greatest good of the 
greatest number. In his attachment to the administrations of Jefferson, 
Madison, Jackson and Van Buren, he felt that he was contending for the 
same principles of democracy that nerved the arms and strengthened the 
hearts of the whigs of '76. His sentiments, on particular measures, it is 
unnecessary to comment upon, as they are clearly expressed in his wri- 
tings. His feelings on the subject of slavery may be gathered from the 
fact that, during his fourteen years' residence in Virginia he never owned 
a slave, as well as from his remarks in in the Virginia Chronicle, and from 
the resolution offered by him, when a member of the Baptist General Com- 
mittee, and passed by them, in 1789, in the following words : — 

" Resolved — That slavery is a violent deprivation of the rights of na- 
ture, and inconstent with a republican government ; and we, therefore, 
recommend it to our brethren, to make use of every legal measure to ex- 
tirpate this horrid evil from the land, and pray Almighty God that our 
honorable legislature may have it in their power to proclaim the great 
Jubilee, consistent with the principles of good policy." 



52 THE WRITINGS OF 

His late writings on this subject, though expressing disapprobation of 
the measures of abolitionists, we apprehend, will not be found, upon ex- 
amination, materially different in sentiment. In all, while he recognizes 
the supremacy of law, he pleads for individual right. 

The great object, (next in importance to his mission as a preacher of 
Christ,) for which he seems to have been raised up by a special Provi- 
dence, was to promote the establishment of religious liberty in the United 
States. His efforts, perhaps, contributed as much as those of any other 
man, to the overthrow of ecclesiastical tyranny in Virginia, the state of his 
adoption, and exerted a beneficial influence, though less successful, to- 
wards the promotion of the same end in that of his nativity. In the for- 
mer, in the years 1786-7-8, we find his name in the doings of the Baptist 
General Committee, with which he stood connected, as messenger to the 
General Assembly, appointed to draft and present memorials respecting 
the Incorporating act, the application of the glebe lands to public use, etc. 
Though the cause of religious freedom was the common cause of all dis- 
senters, yet the Baptists, as a sect, took the lead in those active, energetic, 
and persevering measures, which at length pervailed in its establishment. 
Many individuals of other denominations took an active part, and aided 
materially in bringing about the glorious result ;* nay, that even many of 
the more conscientious and patriotic among the members of the establish- 
ed church, made praiseworthy exertions in its favor, is a fact too honorable 
to themselves, and to the state that produced them, to be passed unnoticed. 
Enrolled among the ardent champions of religious liberty, are the names 
of Virginia's most illustrious sons — of Washington, Henry, Jefferson, 
Madison. To particularize, in regard to the efforts made, and the good 
accomplished by each, is unnecessary in this place ; the following Address^ 
and Reply, which are inserted entire, will serve to exhibit the enlarged 
views and the unselfish spirit of the patriots of that day, as well as the 
harmony, one might almost say identity, of sentiment that prevailed among 
them. 

Address of the Committee of the United Baptist Churches of Virginia, 
assembled in the city of Richmond, 8th August, 1789, to the President of 
the United States of America. 

Sir : — Among the many shouts of congratulation that you receive from 
cities, societies, states, and the whole world, we wish to take an active 
part in the universal chorus, in expressing our great satisfaction in your 
appointment to the first office in the nation. When America, on a former 
occasion, was reduced to the necessity of appealing to arms, to defend her 
natural and civil rights, a Washington was found fully adequate to the ex- 

* See quotation from the speech of a Presbyterian, Vol. — , page — ». 
t Drafted by Elder Leland. 



ELDER JOHN LELAND. 53 

igencies of the dangerous attempt ; who, by the philanthropy of his heart, 
and the prudence of his head, led forth her untutored troops into the field 
of battle, and by the skilfulness of his hands, baffled the projects of the in- 
sulting foe, and pointed out the road to independence, even at a time when 
the energy of the cabinet was not sufficient to bring into action the natural 
aid of the confederation, from its respective sources. 

The grand object being obtained, the independence of the States acknow- 
ledged ; free from ambititon, devoid of sanguine thirst of blood, our hero 
returned, with those he commanded, and laid down the sword at the feet 
of those who gave it him. \ Such an example to the world is new.' Like 
other nations, we experience that it requires as great valor and wisdom to 
make an advantage of a conquest, as to gain one. 

The want of efficacy- in the confederation, the redundancy of laws, and 
their partial administration in the States, called aloud for a new arrange- 
ment of our systems. The wisdom of the States, for that purpose, was 
collected in a grand convention — over which, you, sir, had the honor to 
preside. A national government, in all its parts, was recommended, as 
the only preservation of the Union, which plan of government is now in 
actual operation. 

When the Constitution first made its appearance in Virginia, we, as a 
society, had unusual smugglings of mind, fearing that the liberty of con- 
science, dearer to us than property or life, was not sufficiently secured. 
Perhaps our jealousies were heightened, by the usage we received in Vir- 
ginia, under the regal government, when mobs, fines, bonds and prisons 
were our frequent repast. 

Convinced, on the one hand, that without an effective National Govern- 
ment, the States would fall into disunion and all the consequent evils ; and, 
on the other hand, fearing that we should be accessary to some religious 
oppression, should any one society in the Union preponderate over the rest j 
yet, amidst all these inquietudes of mind, our consolation arose from this 
consideration, — the plan must be good, for it has the signature of a tried, 
trusty friend, and if religious liberty is rather insecure in the Constitution, 
' the Administration will certainly prevent all oppression, for a Washing- 
ton will preside/ According to our wishes, the unanimous voice of the 
Union has called you, sir, from your beloved retreat, to launch forth again 
into the faithless seas of human affairs, to guide the helm of the States- 
May that Divine munificence, which covered your head in battle, make you 
a yet greater blessing to your admiring country in time of peace. Should 
the horrid evils that have been so pestiferous in Asia and Europe, faction, 
ambition, war, perfidy, fraud, and persecution for conscience sake,, ever 
approach the borders of our happy nation, may the name and adminis- 
tration of our beloved President, like the radiant source of day, scatter all 
those dark clouds from the American hemisphere. 



54 THE WRITINGS OF 

And while we speak freely the language of our hearts, we are satisfied 
that we express the sentiments of our brethren, whom we represent. The 
very name of Washington is music in our ears ; and although the great 
evil in the States is the want of mutual confidence between rulers and 
people, yet we have all the utmost confidence in the President of the States ; 
and it is our fervent prayer to Almighty God, that the federal government, 
and the governments of the respective States, without rivalship, may so 
co-operate together, as to make the numerous people over whom you pre- 
side, the happiest nation on earth, and you, sir, the happiest man, in seeing 
the people, whom, by the smiles of Providence, you saved from vassalage 
by your valor, and made wise by your maxims, sitting securely under their 
vines and fig-trees, enjoying the perfection of human felicity. May God 
long preserve your life and health for a blessing to the world in general, 
and the United States in particular ; and, when, like the sun, you have 
finished your course of great and unparalleled services, and go the way of 
all the earth, may the Divine Being who will reward every man according 
to his works, grant unto you a glorious admission into his everlasting king- 
dom, through Jesus Christ. This, sir, is the prayer of your happy admi- 
rers. 

By order of the Committee, 

SAMUEL HARRISS, Chairman. 

Reuben Ford, Clerk. 



To the General Committee, representing the United Baptist Churches m Vir- 
ginia. 

Gentlemen, — I request that voir will accept my best acknowledgments 
for your congratulation on my appointment to the first office in the nation. 
The kind manner in which you mention my past conduct, equally claims 
theexpression of my gratitude. 

After we had, by the smiles of Divine Providence on our exertions, ob- 
tained the object for which we contended, I retired, at the conclusion of 
the war, with an idea, that my country could have no farther occasion for 
my services, and- with the intention of never entering again into public 
life. But when the exigencies of my country seemed to require me once 
more to engage in public affairs, an honest conviction of duty superseded 
my former resolution, and became my apology for deviating from the happy 
plan which I had adopted. 

If I could have entertained the slightest apprehension that the Constitu- 
tion framed by the Convention where I had the honor to preside, might 
possibly endanger the religious rights of any ecclesiastical society, certainly 
I would> never have placed my signature to it ; and if I could now con- 
ceive that the general government might evon be so administered, as to- 



ELDER JOHN LELAND. 55 

render the liberty of conscience insecure, I beg you will be persuaded, that 
no one would be more zealous than myself, to establish effectual barriers 
against the horrors of spiritual tyranny, and every species of religious 
persecution. For you, doubtless, remember, I have often expressed my 
sentiments, that any man, conducting himself as a good citizen, and being 
accountable to God alone for his religious opinions, ought to be protected 
in worshiping the Deity according to the dictates of his own conscience. 

While I recollect with satisfaction, that the religious society of which 
you are members, have been, throughout America, uniformly, and almost 
unanimously the firm friends to civil liberty, and the persevering promoters 
of our glorious revolution ; I cannot hesitate to believe, that they will be 
the faithful supporters of a free, yet efficient general government. Under 
this pleasing expectation, I rejoice to assure them, that they may rely upon 
my best wishes and endeavors to advance their prosperity. 

In the meantime, be assured, gentlemen, that I entertain a proper sense 
of your fervent supplications to God for my temporal and eternal happi- 
ness. I am, gentlemen, your most obedient servant, 

GEORGE WASHINGTON. 

Elder Leland's removal to New-England took place in 1791.* As soon 
as he landed again on its shores, he commenced anew the warfare against 
religious intolerance, and the defence of the cause that had so signally tri- 
umphed in Virginia. During his stay in New London, he published his 
" Rights of Conscience Inalienable," and afterwards, from time to time, 
other works of the same character ; some of which will be found in these 
volumes, and others it has been impossible to obtain. 

Our limits do not allow us to enter upon the history and progress of re- 
ligious liberty in Massachusetts. This may be found elsewhere. It had 
struggled for existence, and found some advocates from the first settlement 
of the state, but was kept constantly shackled by certificate laws, and other 
expedients of ecclesiastical tyranny. At length, in the beginning of 1811, 
a decision by Judge Parsons, that no society, not incorporated by law, could 
claim even the pitiful privilege of drawing back money, awakened the fears 
of the dissenters, and a circular Address, accompanied by a petition to the 
legislature, praying for a revision of the laws respecting public worship, 
was circulated through the state. At the solicitation of the people of Chesh- 
ire, Mr. Leland accepted a seat in the legislature, for the special purpose 
of aiding the measures petitioned for. His speech, delivered during the 
debate on the subject, may be found in another part of this work. 

* It may be proper to mention, in this place, that while a member of the General Com- 
mittee, he was appointed one of a committee to collect materials for a history of the Bap- 
tists in Virginia ; and had made considerable progress towards it, when his removal caused 
him to relinquish the trust into other hands. 



56 THE WRITINGS OF 

A law was finally passed that gave some relief, but not complete satis- 
faction. The " stump" of the tree of ecclesiastical oppression, so care- 
fully preserved " with a band of iron and brass," continued, therefore, to 
furnish a subject for his animadversion, in various essays, addresses, etc., 
and he improved such opportunities as were offered him, as a matter of duty, 
and in fulfilment of the public pledge he had given, that "as long as he 
could speak with his tongue, wield a pen, or heave a cry to heaven, when- 
ever the rights of men, the liberty of conscience, or the good of his coun- 
try were invaded by fraud or force, his feeble efforts should not lie dor- 
mant." His letters, etc., on the Sunday Mail question, have the same bear- 
ing, and breathe the same spirit. To neutralize the effect of these, and to 
destroy the confidence reposed in him, reports were industriously circula- 
ted in some newspapers, that " he had renounced the Christian faith, and 
the sacrament of the Lord's Supper, and been excommunicated from the 
church." The reader is requested to turn to his reply to a letter from Rev. O. 
B. Brown, on this subject, where he will find a sufficient refutation of this 
calumny. To show its probable foundation, however, it will be necessary 
to return to the period of his removal to Cheshire, and give a connected 
narrative of a series of events, which misrepresentation and falsehood 
have so distorted to his prejudice, as to render a true statement of them an 
act of indispensable justice to his memory. As the professed object of this 
work is to exhibit fully his character and sentiments, facts which have so 
important a bearing upon that object, cannot, with propriety, be withheld. 
Soon after Elder Leland came to reside in Berkshire, the town of Chesh- 
ire was organized. There was, at that time, within its bounds, a large and 
flourishing church, called New Providence Grant, whose pastor was Elder 
Werden. There was also, another, called the Six Principle Church, ma- 
king the laying on of hands a pre-requisite to communion. The church, 
with which Elder Leland united, and of which he continued a member until 
his death, had dissented from the Six Principle Church, and contained about 
seventy members. This was usually called the Second Baptist Church. 

Considerable additions were soon made, and in 1793, it was determined 
to build a meeting-house. Elder Leland drafted a Constitution which was 
unanimously adopted, and the house was built during the succeeding year. 
The Constitution reserved the control of the pulpit to the Baptist church, 
giving any proprietor, not a member, the liberty of inviting any man, " in 
character," to occupy it his pastorial part of the time, and if, at any time, 
the church should fall away, or be unable to support a meeting, or a min- 
ister, it secured the property to the original proprietors, and their heirs at 
law. 

The inhabitants of Cheshire, were, at that time, principally thriving far- 
mers, who had removed there when the country was yet a wilderness, and 
by untiring industry had cleared their lands, built comfortable houses, 



ELDER JOHN LELAND. 57 

school-houses, etc., and were training up large families of very intelligent 
children. The wealthier portion of the church seemed ever ready to help 
the poor, and encourage the weak. Their records furnish numerous in- 
stances of their watchfulness and promptness in providing for the wants of 
their needy members. 

This church, with all others in Berkshire, belonged to the Shaftsbury 
Association ; a very respectable body, but containing a number of talented 
men, who were every way aristocratic, in their views of the powers of 
Associations over churches, and of churches over their respective mem- 
bers. As Elder Leland, and his brethren in Virginia, had just thrown off 
the yoke of the established clergy, and built up their institutions upon the 
most liberal plan, it will not be thought strange if his feelings and views 
were not relished by the more narrow-minded, and his increasing popularity 
looked upon with other than friendly feelings. 

Revivals of religion in Cheshire, and the adjacent towns, for some time 
kept up large congregations in their new meeting-houses, and scarcely a 
covenant-day passed, without the addition of one or more to their number. 
Under date of December, 1795, the following entry is found upon the re- 
cords : " Elder Leland appears to stand in the power and demonstration of 
the spirit of God, in the administration of the word and ordinances of the 
gospel." But when religion began to decline, and a worldly spirit crept 
in, he was exceedingly pained to see leading members of the church, (of 
which he then had the care,) indulging in harsh language towards each 
other ; yet ever ready to give a word of exhortation, to draw the reins of 
discipline closely with their neighbors, and virtually to say, by coming to 
the communion, " we are owe." This became very trying to his feelings, 
and as he had never enjoyed the Lord's supper, as he had preaching and 
baptizing, he felt no little embarrassment in constantly administering it 
under such circumstances. But as these members were respectable, stood 
high in church and society, were warm friends to him, and not complained 
of by others, he thought it more prudent to smother his feelings, and seeing 
his own imperfections to be great, to exercise forbearance towards the 
faults of others. 

At length, however, he manifested his feelings to the church, who, being 
unable to remove them, consented, according to his request, to " have pa- 
tience to wait on him a little longer." It is not certain at what time he 
left the pastoral charge, but it is probable he had not filled that office for 
some time previous to 1799, when he was requested to resume it, but de- 
clined. He spent considerable portions of every year in travelling and 
preaching from place to place, but when at home, (as may be seen by re- 
ference to the auto-biography,) he was never idle. 

In August, 1799, the peaceful work of grace, called, by way of emin- 
ence, " the great Reformation," commenced in Cheshire, and its vicinity. 

8 



58 THE WRITINGS OF 

His labors and successes during that interesting season, are recorded by 
his own hand. One of the members of the church, who had, during the 
ingathering, not only absented himself from public worship, and church- 
meetings, but " spoken lightly of the work of God among the people," 
professed to be aggrieved that Elder Leland should not break bread to the 
church, "let the embarrassments be what they might in his own mind/ 5 
and also found fault with the church " for not forbidding him to pray and 
preach, inasmuch as he had neglected a known precept." The church 
sustained Elder Leland in his course, and contended that they had no right 
to forbid him to pray and preach, " inasmuch as he had been guilty of no 
immoral conduct." After a series of unsuccessful efforts to convince the 
refractory member of his errors, and to bring him back to duty, the church 
withdrew from him the hand of fellowship. 

Thus it appears, that the church both knew and respected his feelings, 
and did not feel disposed to urge him forward in the performance of that 
which he could not look upon as duty, nor to impute to him the omission, 
as a crime ; and it is believed, that, when he removed to Dutchess county, 
he left no enemies in Cheshire. 

Not long after his removal, Elder Lemuel Covell, a young, talented, and 
highly esteemed minister, passing through Cheshire, preached so much to 
the edification of the church, that they immediately appointed a committee 
to visit him, with a view to obtain his services as pastor. They found him 
rather disposed to come ; but as he had been unfortunate in his outward 
concerns, had become involved, and the church at Pittstown had paid the 
demands against him, (amounting to nearly seven hundred dollars,) on the 
condition, " that he should never leave them to become the pastor of any 
other people, unless that people would refund the money to them ; an ob- 
stacle was presented apparently difficult to be overcome. The trial which 
followed, would, but for its consequences, have found no place in these 
pages. 

The committee, who waited on Mr. Covell, were disposed to engage him, 
but on submitting it to the church, a number of the members in good stand- 
ing, and somewhat wealthy, objected, and by their arguments, nearly dis- 
suaded others. The committee took the alarm — insisted strongly upon the 
•powers of the church — and, though their reasoning did not convince, their 
perseverance conquered — and perhaps it will not be uncharitable to say, 
that Elder Covell's debts were paid, and his family removed to Cheshire, 
rather in a spirit of defiance. The terms of settlement were the same as 
at Pittstown, with the additional promise, that if the church failed in af- 
fording him a decent maintenance, the seven hundred dollars were not to 
be refunded, though he should leave the place. 

About this time, a mortgage being closed on the farm where Elder Le- 
lad resided, his friends in Cheshire gave him a pressing invitation to come 



ELDER JOHN LELAND. 59 

and reside with them ; to preach whenever he felt disposed, and duty seemed 
to call him. Having children residing there, and being still a member of 
the church, he complied with the solicitation. He and Mr. Covell had al- 
ways been warm friends, and their intimacy continued uninterrupted till 
the lamented death of the latter, while on a mission to Canada, October 19, 
1806, less than six months from the time of his removal to Cheshire. 

Mr. Covell viewed the proceedings of the church in the same light with 
the majority of the people of Cheshire. In a conversation with Elder Le- 
land, he said, " had I foreseen the troubles that would ensue in consequence 
of my coming here, I would sooner have begged my bread from door to 
door." 

The shock produced by Mr. Covell's death, was succeeded by a calm- 
ness, which lasted a considerable time, and gave the friends of peace, rea- 
son to hope that the breach in the church would soon be healed. Both 
church and society seemed seriously to regret the hurrying spirit that had 
set them at variance. Not so with a few leaders of the opposite party. 
" Recantation or excommunication," were their terms, and strange as it 
may seem, acquainted as they were with Elder Leland, they applied to him 
for help to carry out their plans. Owing no ill will to either party, his 
answer was such as might have been anticipated. He thought a little for- 
bearance, on their part, might have saved all the trouble, and hinted, that 
by some recantation from them, the church might still be kept together. 

Disappointed in their favorite plans, smarting under the loss of property, 
their fond hopes in the grave, they were not a little chagrined at receiv- 
ing a slight rebuke where they had expected much assistance. They did 
not however proceed immediately to extremities, but, after conversing with 
members of the Shaftsbury Association, unfriendly in their views to Elder 
Leland, (of whom mention has already been made,) they determined to 
apply to him as friends, and pretending ignorance on the subject, to draw 
from him an expression of his views respecting church discipline, com- 
munion, etc.* He freely made a statement, and at their request commit- 
ted it to writing. This paper has long been before the religious world, 
but as there may be many, who have never seen it, and who have but 
vague and indefinite, if not incorrect ideas of what Elder Leland's views 
were, a copy of it is here subjoined, taken from the original on file : 

1. I have no doubt about the necessity of internal religion, nor of the 
great advantage of social worship, to preach, pray, and praise. 

2. Some doubts have ever been in my mind, whether the advantage of 
what is called church order, more than compensates for the disadvantages. 
It is uppermost in my mind, however, that good church order is scriptural. 

3. I lodge no complaint against communing with bread and wine, but 



* For the sake of brevity, details are omitted, and only a sketch of the important fa«ts 
given. 









60 THE WRITINGS OF 

for myself, for more than thirty years experiment, I have had no evidence 
that the bread and wine ever assisted my faith to discern the Lord's body. 
I have never felt guilty for not communing, but often for doing it. I have 
known no instance that God evidently blessed the ordinance for the con- 
version of sinners, which often attends preaching, praying, singing and 
baptizing. 

4. Putting all together, the best conclusion that I can form, is, that 
church labor and breaking bread is what the Lord does not place on me, 
any more than he did baptizing on Paul. 

5. If the church can bear with me, while I possess these feelings, and 
let me do what I have faith and confidence in, (which will be but a little 
while, for there is nothing left but a stump,) I shall be glad. Whenever I 
think I can do good, or get good, I will attend church-meeting, and when- 
ever the doubts of my mind are removed, I will commune. 

6. If the church cannot bear thus with me, I wish them to give me a 
letter of dismission — such a letter as they can. 

7. If such a letter cannot be given, consistently with the order and dig- 
nity of the church, I suppose excommunication must follow of course. 

John Leland. 
Cheshire, August 22, 1811. 

This is a compendium of what I stated last church-meeting, and is here 
written on your request. Let no man follow me where I do not follow 
Christ. J. L. 

It will probably appear evident to all, that more of the cunning of the 
serpent than of the harmlessness of the dove was displayed in this manoeu- 
vre of false friends. Most of the church agreed to forbear according to 
his request. A motion (made at the same meeting) to call a council, was 
negatived. A similar attempt at a subsequent meeting also failed. 

They therefore called an ex parte council ; but being defeated in this 
attempt, by the refusal of the church to attend, etc., they applied to the As- 
sociation for aid. A committe of fifteen were appointed, who came and 
made an effort to convince the people of their error, in holding in fellow- 
ship a man who entertained sentiments so heretical. The committee met 
with no better success than the council. 

Previous to the sitting of the committee, Elder Hull, of Berlin, had en- 
deavored to mediate a peace between the parties, and a vote had been 
passed mutually "to bury all passed difficulties, never again to call them 
up." As subsequent events showed this to be a false peace, and it became 
evident to all, that real and permanent harmony could not now be restored, 
the ten dissenting members at length consented to accept letters of dis- 
mission, of which the following is a copy : " Whereas, there has been a 
difficulty subsisting among the members of this church, and a general 
agreement cannot as yet be obtained, we have thought it advisable to part. 



ELDER JOHN LELAND. 61 

Accordingly, the ten dissenting members are dismissed from us, and we 
will not now fellowship any church that may receive them into their 
communion."* 

The result of another council, convened about a year after, to which 
the church deputed a committee, and submitted a written statement of facts, 
may be sufficiently gathered from the following allegory, written by Elder 
Leland : 

NAVAL ENGAGEMENT. 

In the year 1811, a small, diminutive vessel, with American colors, was 
seen sailing on the coast near the place, supposed to have on board con- 
traband goods. A number of gun-boats called " Aggrieved Brethren" 
formed a line and bore down upon the little vessel to sink her; but as the 
wind shifted they could not succeed. Their failure only fired them with 
resolution. 

Some of the inhabitants provided a number of armed schooners called 

a Party Council, commanded by Captain H , and made a second attack 

upon the little vessel, in March, 1812, but could not bring her to action. 

They next obtained two brigs, M and T , to join the squadron, 

and in May, following, attacked the little vessel with all their force ; but 
when they had spent all their powder in raking her, they retreated without 
sinking the worthless vessel. They then applied to my Lord Shaftsbury 

for a squadron of armed brigs called a Committee, with Admiral W the 

commander ; but before this squadron arrived, there came a Hull of a 
vessel from Berlin, with a white flag, and the captain, in behalf of his gov- 
ernment, tendered his services to mediate a peace between the enraged 
inhabitants and the little vessel : but did not effect his wish. The July 
following, the line of armed brigs arrived ; but with all their manoeuvring 
they could not bring the little vessel to action, nor get near enough to cut 
down the rigging. The inhabitants again applied to Lord Shaftsbury for 
a squadron of frigates to blow the little vessel from the ocean. His Lord- 
ship granted them five more frigates, to be commanded by the bold Ad- 
miral W , which formidable force hove in sight August 25th, 1813. 

The little vessel came up to the fleet, and showed her papers, colors, and 
cargo, at sight of which the squadron divided. Two of the frigates veered 
off, and said the little vessel was not a picaroon, but was pursuing lawful 
commerce, and there were not contraband goods on board sufficient to 
condemn her according to the law of nations. The other frigates said 
they had no orders from Lord Shaftsbury as yet to sink her to the bottom ; 
but unless the inhabitants would join and destroy the little vessel, they 
would inform his Lordship of it next June, who would send a force that 
would distroy every individual that gave aid to the little vessel, or allowed 
her to sail on the face of the deep. 

* This was done at the July meeting, 1812. 



62 



THE WRITINGS OF 



Early in 1814, a vote was passed that the dismissed members should 
have the use of the meeting-house so much of the time as they were en- 
titled to it, by the share they held in the property, and they were request- 
ed to appoint their days of worship.* 

At the meeting of the Shaftsbury Association in June, 1817, at the re- 
quest of the messengers of the church, they were dropped from their con- 
nection with the Association. In the afternoon of the same day on which 
this was done, " A certain schedule of articles of belief, dated at Cheshire, 
August 22, 1811, signed John Leland, being presented by the messengers 
of the Leyden Association, who desired to know if we held in our fellow- 
ship a public character or church that embraced such sentiments : 

Voted, unanimously, that this Association hold fellowship with no man 
or church, embracing, or countenancing such sentiments as contained in 
the paper then presented." - )" 

Possessed of that charity which " hopeth and endureth all things," and 
neither wishes nor works ill to its neighbor, Elder Leland was employed, 
during this long period of persecution, in the pursuit of his domestic con- 
cerns, and the duties of his calling. His friends, surprised at the extra- 
ordinory and unconstitutional proceedings of the " aggrieved party,"J 
sought, by every means, for many years, to set the party and the public 
right. On the other hand, the wicked, seeing themselves backed by so 
many zealous professors, and ever ready to take advantage of such dis- 
sensions, spared no pains to invent and circulate the most unblushing false- 
hoods respecting his opinions and practices. No good ever resulted from 
the whole course of proceeding; nothing was gained by any one ; but a 
bad impression was left upon the minds of the people generally, who seem- 
ed to doubt the purity of purpose that actuated to such a course of conduct 
as had been pursued, nor could ever be brought to see how any blame 
could justly fall upon Elder Leland. 

Years passed on, the particular circumstances of which it is unneces- 
sary to detail. At length, in 1824, a new church was formed, consisting, 
in part, of the surviving members of the aggrieved party, and partly of 
such as withdrew at that time from the Second Church, or had never 
united with any. Each church occupied the meeting-house half the time. 

A revival in 1827, produced some accessions to both, and also to a 
Methodist society which had been constituted in 1823. 

As many of the dissenting members had, in years previous to church 

* Soon after this, Elder Leland removed to New Ashford. See autobiography for 
circumstances. He continued to preach from time to time in Cheshire. 

t See minutes for that year. 

t Though only a small minority, they had at one time assumed to be the church, and 
as such, had sent a letter and messengers to the Association, in addition to that sent reg- 
ularly by the church. 



ELDER JOHN LELAND. 63 

difficulties, been warmly attached to Elder Leland, none but his God and 
nearest friends knew how trying to his heart was the loss of their society 
and friendship. At the darkest hour of the contest, no uncharitable ex- 
pression escaped his lips, nor could he ever be induced to occupy the desk, 
when he thought it belonged, of right to them. 

In 1831, another revival occurred. Numbers were baptized, and united 
with the churches to which their friends respectively belonged. Others were 
deterred from uniting with either, by the consideration that the existence of 
two churches of the same faith and order, in one place, necessarily involved 
the certainty that a wrong existed somewhere ; and, as they could not de- 
termine satisfactorily to themselves where it existed, they judged it better 
to remain neutral. Indeed, for the most part, the younger portion of the 
community knew not why they should stand aloof from their neighbors in 
religious concerns, when they were all of one faith, and friendly in every 
other respect. The lapse of years had thinned the number of those whose 
grievances had first occasioned the division, and those living, seemed 
to feel deeply their estrangement from their brethren, and manifested, 
by suitable acknowledgments to Elder Leland and others, or by their 
friendly conduct, that they retained no longer any hostile feeling. Time 
had smothered the disputes that had once risen like mountains between 
them and their brethren, and the Holy Spirit's influence, which, as has 
justly been remarked, "can accomplish more in one hour, in bring- 
ing Christians together, than years spent in disputes and discipline," 
was doing its perfect work, and fostering a growing spirit of charity 
in all hearts. 

In the winter and spring of 1833-4, Elder Leland and his wife had 
some rather unusual exercises of mind respecting the churches, which 
left upon them the impression that a union might be effected. Prompt 
in executing what his feelings of duty led him to undertake, he imme- 
diately visited several members of his own church, told his feelings and 
wishes, and proposed, if possible, to bring about a reconciliation, by 
meeting their brethren of the other church, on the broad basis of uni- 
versal forgiveness, and mutual oblivion of the past. Some did not readily 
concur : but he presented to their minds the powerful motives on which 
their common Master had urged the duty of forgiveness, and reminded 
them that every Christian must have a forgiving spirit. At length their 
scruples gave way to the reflection, that if he, who had suffered most, 
could heartily forgive, they ought to throw no obstacle in the way of 
the accomplishment of his wishes. 

A meeting was accordingly appointed, and the churches came together. 
Many spectators were also present; some, no doubt, drawn by curiosity, 
and expecting to hear the grounds of the long trouble laid open and dis- 
cussed ; and others, truly rejoicing at the prospect of a speedy end of those 



64 THE WRITINGS OF 

troubles. The plan proposed by Elder Leland was characteristically lib- 
eral. The following is a copy of it, as written by him on the first page of 
the " new church-book. 5 ' 

Cheshire, March 6, 1834. 

This day the Second and Third Baptist Churches in Cheshire united 
together, to be called hereafter the Second Church, upon the following plan 
of agreement, viz. : — 

All former differences shall be buried in the sea of universal forgive- 
ness ; and all the members of both churches, whether present or absent, 
shall be considered in the union, under the following provisions : — 

Any member here present, who, from local situation, or any other 
cause, may decline the union, shall be subject to no censure therefor. 
Those members who are not present, shall have the same indulgence, 
when they make their requests known. In both cases, the non-unionists 
shall be under no obligation to tell their reasons why. 

A clerk shall be chosen, in whose office the books and papers of both 
the former churches shall be deposited, merely for imformation, but shall 
not be appealed to for rules of proceeding. 

A new book shall be procured, in which the proceedings of the church 
hereafter shall be registered. 

As soon as the plan was laid before the meeting, a spirit of union seem- 
ed to run from heart to heart ; and, to the great joy of all present, not an 
opposing voice was raised. The union was effected without a discussion 
of difficulties, without a surrender of private judgment — upon the only 
ground on which it is believed it could ever have taken place. It was a 
source of great consolation to Elder Leland, to have his early friends take 
him so cordially by the hand ; and from this time until his death, it is be- 
lieved no member of either church bore him any ill will ; such, at least, 
was the appearance. The approving smile of Heaven seemed to ratify 
the act ; for though but few additions to their number have since taken 
place, a spirit of harmony has prevailed in all their deliberations, and bro- 
therly love has continued uninterrupted among the members of the united 
church. 

In this brief sketch of events, we have endeavored to perform with can- 
dor the task which duty imposed. Its object has been, not to call up pain- 
ful remembrances from the oblivion where they were buried, but to do jus- 
tice to the memory of the man to whose prejudice those events have been 
perverted, and to exhibit his character, course, and principles in their true 
light. No apology is, therefore, deemed necessary for an act so clearly 
and imperatively demanded by truth and justice. That which o- es down 
to later generations as matter of history, should be sober fact, divested of 
all the false coloring which prejudice, ignorance, or party spirit may have 



ELDER JOHN LELAND. 65 

thrown around it. Such, it is hoped, this narrative may be found. Great 
care has been taken to ascertain truth, and few assertions have been made 
that are not sustained by documentary evidence of undoubted authenticity. 
A few observations of a miscellaneous character, will close these sketches. 
The following extract, from Semple's Virginia Baptists, published in 
1810, will serve to show the estimation in which Mr. Leland was held in 
that state. 

" Mr. Leland, as a preacher, was probably the most popular of any that 
ever resided in this state. He is, unquestionably, a man of fertile genius. 
His opportunities for school learning were not great ; but the enegetic 
vigor of his mind quickly surmounted this deficiency. His memory was 
so retentive, that by a single reading he stored up more of the contents of 
a book, than many would by a dozen careful perusals. It is probable that 
his knowledge, derived from books, at this day, taken in the aggregate, is 
surpassed by few. His preaching, though immethodical and eccentric, is 
generally wise, warm and evangelical. There are not many preachers, 
who have so great command of the attention and of the feelings of their 
auditory. In effecting this, his manner has been thought, by some, to ap- 
proach too near to the theatrical. Cowper, the poet, says : 

' He that negotiates between God and man, 
As God's ambassador, the grand concerns 
Of judgment and of mercy, must beware 
Of lightness in his speech.' 

" Here Mr. Leland and the poet are at variance ; he does, sometimes, 
and, indeed, not unfrequently, 

• Court the skittish fancy with facetious tales.' 

" If Cowper says, ' So did not Paul/ Leland can say, j3o did George 
Whitfield, Rowland Hill, etc., and they have been the most successful of 
modern preachers. Mr. Leland's free and jocund manners have excited 
the suspicions of some, that he wanted serious piety. His intimate friends 
are confident that these are groundless suspicions. They believe that, 
among his other singularities, he is singularly pious." 

It is true, there was nothing of superstitious austerity in the tone of his 
piety ; it corresponded with his own description of the feelings of the 
heaven-born soul — " lively as angels, yet solemn as the grave. 5 ' Deep 
solemnity characterized his public ministrations. In prayer, he seemed 
to have an overwhelming sense of the perfections of the Being he address- 
ed ; and his manner, his words, and the tones of his voice, were expressive 
of the most reverential awe, the deepest self-abasement, and the humblest 
adoration. He was in the habit of confessing the immense distance of 

9 



66 THE WRITINGS OF 

men, as creatures, below the infinite Jehovah, and the immeasurable in- 
crease of that distance by reason of sin. " Supremely great, infinitely 
glorious, highly exalted, everywhere present, all-wise and eternal God,'' 
was often, either wholly, or in part, the introduction of his prayer. His 
audience felt themselves carried directly into the presence of Him who is 
" fearful in praises," and it was impossible to listen with an irreverent or 
trifling spirit. In the administration of the sacrament, few, if any, were 
evermore deeply solemn and impressive. In his preaching, he sometimes, 
by a single sentence, presented before the mind a view of eternal things, 
which left an indelible impression on the memory. Such was the manner 
in which he was accustomed to speak of death. " It is," he would say, " a 
solemn thing to die ; to go — we know not where ; to be — -we know not 
what." His manner, however, was far from being affected or theatrical ; 
and he did not deem it inconsistent, either with real solemnity, or with the 
spirit of true piety, to mingle, not only in his writings and conversation, 
but in his preaching, occasional strokes of humor or of satire. But the 
" facetious tales" had always a higher object in view than to excite a 
smile, or " court the skittish fancy." They were brought in illustration 
of some important truth, which he wished to exhibit in the clearest light, 
and to impress forcibly upon the mind ; effects which their aptness was 
well calculated to produce. The shafts of satire, too, pointed though they 
might be, were not dipped in the gall of malice or ill will, nor aimed at 
anything which he esteemed valuable or sacred. Instances illustrative of 
this part of his character may be found among his writings, and will be 
recollected by all who ever heard him preach or converse. The follow- 
ing is one example, and- will serve to show his manner of treating those 
circumstances, which, to many persons of different temperament, or of less 
elevated views and aims, would seem to afford sufficient ground for re- 
sentment, and which not unfrequently result in irreconcilable animosity. 

THE CHESHIRE RACES.* 

As the annual races of Cheshire drew nigh, about the first of April, 1823, 
the hippodrome was prepared for the contest. As the speed, wind, and 
bottom of the horses were to be tested, the hippodrome included hills, levels, 
lanes and hedges, reaching from Savoy to Hancock. The prize to be run 
for, was 

* To those acquainted with the circumstances, any attempt at an explanation of this 
allegory would be superfluous ; to others, perhaps, impossible, as well as unprofitable. It 
will be sufficient to remind the reader that a revival occurred in 1 823 — that the same 
year a Reformed Methodist Society was formed in Cheshire, and early in 1824, the Third 
Baptist Church was constituted. Among the ministers represented by three horses, no 
one, it is presumed, can fail to recognize the features of " Old Dray." 



ELDER JOHN LELAND. 67 



MEETING-HOUSE AND MAJORITY. 



The horses brought on the ground were, first, the Duke of Marlborough ; 
a fine, high-bred horse, in fine style ; supposed by some, who judge of horses, 
to be the best racer ever seen on Cheshire race ground. The second, was 
Little Jolly, sired by the imported Jolly Rogers, the famous courser. Lit- 
tle Jolly had never run but a few races ; but his make, nimbleness and 
wind, raised the confidence of many. The third horse, was Old Dray, the 
sight of whom made some laugh, and others sneer. Old Dray had often 
been on the ground ; but was never formed for speed, and rarely won the 
prize ; had now grown old, and unfit to contend with young steeds in high 
perfection ; in short, he had nothing to commend him, except his being of 
the fear-not blood. On this condition alone could he be admitted, that he 
should carry an extra burden of a plough and pitchfork on his back, during 
the race. 

The distance stake was stuck forty feet short of the goal, and all things 
were made ready for the start. At the beat of the drum, the halters were 
slipped, and, by some unknown cause, Old Dray got four feet in front ; 
but this advance was very short, for the Marlborough came up, and went 
by him, with great facility ; and, had it not been for two causes, there was 
every reason to believe that the Marlborough would have distanced all the 
rest. The first cause was, he made a violent kick and bite at Old Dray, 
and some affirm that he spake, (like the beast that Balaam rode,) and said, 
" If Old Dray can be kicked out of the path, it will be the most glorious 
race that ever was run," which rather crippled him in the stifle joint. His 
friends, however, say that there was neither kick nor bite ; that although 
he is all activity to run the race, yet he has no venom in him. The se- 
cond cause was, that when he came to Savoy Heights, far ahead, there was 
a certain berry on the hills, called Woodberry, which had so strong a 
scent, that it rather paralyzed his limbs. 

Little Jolly started with great alertness, and the bets in his favor were 
greater than for any of the horses on the ground; but, making a bite at 
Old Dray, he incautiously stepped over the line, and crossed the path, in 
doing which he received a wound ; but his friends produced a medicine, 
made of fabrication, and administered by offset, which proved a catholicon. 
They said that Old Dray had done as bad as Jolly, and one must be offset 
against the other. This medicine they had tried on a former occasion, 
and knew its efficacy. This treaty, made with their consciences, healed 
the wound of Jolly, and they declared him to be the soundest and swiftest 
horse in the race. And truly, in that part of the race ground called lanes 
and hedges, he performed wonders. Being acquainted with such kind of 
ground, he jumped with all the agility of a rabbit. In going over the flat 
ground of Hancock, Old Dray made considerable advances on Marlborough, 



68 THE WRITINGS OF 

but could not come up with him. In coming out at the goal, the Marlbo 
rough was seventeen feet in advance of Old Dray, and Old Dray seven- 
teen feet before the Jolly. The judges seemed somewhat divided ; but 
the decision was, that the Marlborough should have the majority, the Little 
Jolly have the ?neeling-house, and that Old Dray should carry the plough 
and pitchfork upon his back as long as he lived, and never be allowed to 
enter the race ground again. 

It will be admitted, perhaps, by all whose freedom from educational bias, 
and habits of close and independent thought, prepared them fully to appre- 
ciate the preaching of Elder Leland, that he was more than usually suc- 
cessful in reconciling those apparently conflicting portions of the system 
of gospel truth, which have been the theme of so much controversy in all 
ages of the Church. This was mainly owing to the care he took, never 
to " mix law and grace together ;" or, in other words, never to confound 
the " system of God's moral government," with the " scheme of grace 
through a Mediator." He viewed the line of distinction, as commencing 
at the " covenant of peace," formed in the counsels of eternity, and con- 
tinuing for ever. He did not, therefore, apply to the unregenerate, the 
promises and precepts addressed to the penitent and believer, nor hold 
forth the terrors of the law to " them who are in Chirst Jesus." Yet that 
he did not pretend to understand the whole mystery of the gospel, may be 
distinctly seen in the following detached paragraphs, from which, with 
other of his writings, may be gathered the fundamental points of his belief. 

" The gospel is so internally profound, and the minds of men so limited, 
the obstructions to science so many and great, that it is but a little of the 
gospel that men understand ; and yet, no scheme, fraught with fewer in- 
comprehensibles, could have brought relief to fallen man. The unsearch- 
ahle riches of Christ, which pass knowledge, will be continually unfolding 
themselves to the saints in light." 

" To reconcile the eternal designs of God with the freedom of the human 
will, is a question that puzzles all men. That both are true, admits of no 
reasonable doubt ; but there is a great doubt whether the mind of man is 
large enough to reconcile the question : if it is, why is not the matter 
settled long ago 1 It appears to be one of the deep things of God, which 
we are to believe without comprehension. Should the Lord use ever so 
many words to elucidate the subject, still, the mind of man is so limited, 
that the matter would remain in the profound. That God is good, and 
that men are rebellious ; that salvation is of the Lord, and damnation of 
ourselves, are truths revealed as plain as a sunbeam." 

" The preceptive part of the gospel addresses men as able to do, and 
commands them to do ; but the gracious part considers men as weak and 
polluted, and reveals what God does for them. The former shows 
authority, the latter gracious benevolence." 



ELDER JOHN LELAND. "" 69 

u Repentance for bad works, and the practice of good works, I strive to 
preach ; but, as repentance will not expiate crimes, and the deeds of the 
law will not justify, redemption by Christ is essential. The salvation of 
God includes three things : first, something done for us, without us ; 
second, something done for us, within us ; third, something done hy us." 

" The moral insolvency of man, has not destroyed the equity of God's 
law, nor cancelled the demand." 

" The sinner, until he is changed by grace, never feels guilty because 
he has not the holy unction, but for the sins he has committed. The 
prayer of his heart is not for internal holiness, but for deliverance from 
punishment." 

" Adam, in innocency, with his life of natural purity, was happy on earth, 
but not fit for heaven. Had he never sinned, he must, nevertheless, have 
been born of the Spirit, (received the holy unction,) to have prepared him 
for heaven." 

" Grace and effort. Some preachers fix their eyes so steadfastly upon 
the unchangeable nature of God, his immutable decrees, his personal and 
unconditional election of some unto eternal life, that they leave themselves 
but little liberty to preach, ' Repent, for the kingdom of heaven is at hand' 
— c Repent, and believe the gospel' — ' Repent, and be converted, that your 
sins may be blotted out' — c Labor not for the meat that perisheth, but for 
that which endureth unto eternal life' — ' While ye have light, believe in 
the light, that ye may be children of the light,' etc. Others place their 
minds on the rebellion of man, the necessity of repentance, and the wil- 
lingness of Christ to save sinners, so strongly, that they overlook such 
passages as these : ' As many as were ordained to eternal life, believed' — 
' The election hath obtained it, and the rest were blinded' — ' No man can 
come unto me, except the Father draw him' — ' Thou hast hidden these 
things from the wise and prudent, and revealed them unto babes' — * Then 
shall ye seek me and shall not find me' — ' Not according to our own 
righteousness, but according to his own mercy he saved us,' etc." 

Though his sermons, conversation and writings, were characterized by 
perspicuity and simplicity, it must be supposed that he was sometimes mis- 
understood ; for he was claimed, by some sectarians, as the advocate of 
doctrines which he considered fundamentally opposed to the truth. He 
incurred, also, the censure of many, by carrying farther than they thought 
necessary the Protestant sentiment, of the sufficiency of the Scriptures as 
a guide to Christian faith and practice, and by questioning the propriety of 
measures for which Scripture authority could not be adduced. Some of 
this class of individuals, however, while they could not but acknowledge 
the sincerity of his desires to be "made right" and of his fervent prayers 
to be enabled to discern the truth, sought for other motives than love of 
truth, to which they might attribute his dissent from their own views. 



70 THE WRITINGS OP 

This was entirely uncalled for; for if ever there was a man, who, in his 
search after truth, was honest, unbiassed by sectarian partialities, un- 
shackled by previously formed opinions, uninfluenced by any selfish con- 
siderations, none who knew him well, will hesitate to aver, that John 
Leland was that man. There is evidently a wide difference between 
searching the Scriptures to find a system of truth, and searching them fpr 
evidence to support one already adopted. That the latter was not the 
course pursued by him, the candor evinced in all his researches fully 
proves. His object being not so much to convince others, as to discover 
truth for himself, he avoided those sophistical methods of reasoning which 
too many employ to bring the unwary and unreflecting to their own views, 
nor did he resort to denunciation and fiery zeal, or to quibbling and eva- 
sion, to cover the weak part of an argument. He did not undervalue the 
importance of the objections that might be urged against his opinions ; but 
giving them their full weight, he advanced his own arguments to meet 
them ; following, in this respect, the example of Madison, whom he often 
quoted as a model of candor and fairness in debate. 

With regard to his writings, it may be well to remark, that he never re- 
wrote his pieces ; whatever they are, they were in the original draught. 
This consideration, while it accounts for many inaccuracies in language, 
both historical and grammatical, shows, at the same time, the systematic 
order in which his thoughts naturally arranged themselves, following one 
upon another with such method, that it would be difficult, if not impossible, 
to find an instance where any important proposition was assumed without 
proof, or a succeeding one in a series taken as proof of a preceding. 

His views, in relation to the office and work of the ministry, are con- 
tained in various parts of his writings. It was never either his principle 
or practice to set a price upon his labors, nor to demand or receive a fixed 
salary. But though he never solicited, or made money a condition of 
preaching, he never refused what any chose to give him ; and he received 
it, not as alms, but as a gospel debt. It was his counsel to one who was 
about to engage in the work of the ministry, never to make any depend- 
ence upon what he expected to receive for preaching ; " if you get any- 
thing," said he, "you can work it in afterwards." Such was his own 
practice. His own hands, and those of his family, who were all trained 
to habits of active industry, supplied their wants, and he had the pleasure 
of knowing that whatever he did receive, was given, "not grudgingly, but 
with free will, and of a ready mind." 

His practice with regard to baptism was in accordance with the views 

expressed in the letter found on page of volume . He considered 

baptism a duty plainly enjoined on all the followers of Christ, by an ex- 
press command ; but connection with a church to be a matter of choice 
and expediency. Accordingly he always baptized such as gave evidence 



ELDER JOHN LELAND. 71 

of piety, if they desired it, and left them to connect themselves with what- 
ever church they pleased, or with none, if such was their preference. He 
thought the First Epistle of Peter, to the " strangers scattered" through 
various places, was, probably, addressed to such as, from local situation, 
or other causes, were not numbered with any of the churches. 

His preaching, in latter years of his life, was almost entirely of the ex- 
pository kind. He would frequently, after naming his text, go back a 
number of verses, or to the beginning of the chapter, and comment upon 
each clause in succession, and sometimes the close of the sermon would 
come without his having reached his text at all. But " it is no matter," he 
would say, " so long as I keep within the lids of the Bible. Indeed, it makes 
but little difference what text I take, I must come to the third of John before 
I close. If I take an OJd Testament text, I must preach a New Testament 
sermon. 

It was equally true of him as of Mr. Haynes, that " though he seldom 
held a congregation long without exciting a smile, yet the predominant in- 
fluence of his preaching was to produce solemnity of feeling, and deep 
conviction of truth. His eccentricities would have been faults in any other 
man, but in him they were so inherent and essential to his character, and 
his wit was so spontaneous, and came, as it were, without his bidding, 
that they neither interrupted the current of his own piety, nor often weak- 
ened the religious influence of his discourses upon others."* 

Many anecdotes and amusing incidents have been related of him, some, 
probably, without foundation in truth. Want of space forbids the intro- 
duction of more than two or three in this place. The following, cut from 
a newspaper, is judged to be authentic, from the fact that it is character- 
istic of him. Riding one day in company with Elder Hull, they were 
overtaken by a slight shower. Elder Leland was for seeking a shelter, 
but the other remarked, " Brother, I am ashamed of you — a Baptist min- 
ister, and afraid of a little water !" " Ah ! Brother Hull," replied he, " I 
never like these sprinklings ." 

Calling one day on a Baptist minister, to whom he was not personally 
known, said the latter, after the first salutations, " by what name shall I 
call you ?" He replied, " Why askest thou thus after my name, seeing 
it is secret?" "Well," said the other, "is this all the answer I am to 
have V " It is the answer of an angel, what better can you wish for V 
" If you are an angel, doubtless you are a fallen one." 

On another and similar occasion, being asked the same question, he re- 
plied, " call me Leland." " Ah !" replied the minister, " there are many 
who come along, wishing to be called by that name. I have been tricked 
in that way several times." But after looking steadily at him a few mo- 
ments, his doubts seemed to yield to the conviction that he was indeed no 

* Reminiscences of Rev. Samuel Haynes. 



n 



THE WRITINGS OF 



other than he pretended, and he exclaimed, " Is it possible that the Al- 
mighty has placed such a soul as Leland's in such an insignificant body !" 

Should this expression convey the idea, that he was small of stature, the 
impression will be incorrect. His height was not far from six feet, though 
as he advanced in years, his form became more stooping, and his stature, 
consequently, somewhat less. In flesh, he was rather thin and spare. Of 
his personal appearance, generally, the accompanying portrait will furnish 
a more correct and definite idea than any language can convey. 

Perhaps these sketches cannot be more appropriately closed, than by 
the following brief extracts from the concluding part of the funeral sermon : 
il Great and good man, he is gone ! The tender and efFectionate father, 
the kind husband — the wise counsellor- — emphatically the peace-maker— 
the social, warm-hearted friend — the sage— patriot — the lover of sound 
doctrine — the eloquent and unusually successful minister of Christ, is no 
more ! Is no more 1 He still lives, we doubt not, where his intellect has 
found congenial spirits, and a wider range in the upper empire of Jehovah. 
He lives below in the affections of thousands, and 'his works do follow him.' '.' 
" To live live like him, is to mourn over the sins of earth, and hold up 
God's everlasting truth to a dying world. To die like him, is to stand on 
the confines of earth, looking off into eternity, and depart with the * pros- 
pect of heaven clear.' To rest, at last, like him, is, we doubt not, to rest 
forever in the Paradise of God." 






ELDER JOHN LELAND. 73 



THE HISTORY OF JACK NZP 



I cannot say that my father was a Hittite, and my mother an Amorite, 
but my father was a Presbyterian, and my mother a high-flying, separate 
new-iight. I was as far from being a new-light myself, as men's hearts 
are from their mouths,- or as old darkness is from new light ; but when my 
school-fellows got mad at me, they would call me a new-light, and if I asked 
them what a new-light was, they would be as confused in their answers as 
if they did not know B from a bull's foot. Sometimes, when I was read- 
ing, they would laugh at me for my new-light tone ; once, in particular, as 
I was reciting a lesson, to a Latin master, he told me " not to preach like 
a new-light, but to speak like a scholar." This put me upon a search into 
the nature of tones, and I was soon convinced that a holy tone did not 
make a holy man, for some who had the tone, would be as hypocritical as 
Lucifer himself; but the same persons who laughed at me for my tone, had 
a disagreeable tone of lying, swearing, and sneering at all good sense and 
religion, yet there was no harm in that tone, because it was polite. 

Like other boys, I wished to be in fashion, and as the Presbyterians 
were the most fashionable, I applied myself to the study of their books, but 
was not a little puzzled to reconcile their writings with my boyish thoughts. 
I could not, for my gizzard, understand their orthography, until I was more 
than sixteen. They would spell thus : c-i-r, cir, c-u-m, cum, c-i, ci, s-e-d, 
baptism. This, I say, puzzled me greatly : and if I asked any body how 
they reconciled it, they would tell me that " great, learned, and good men 
said it was right, and it would be presumption in me to call it in question." 
I further observed that sometimes those authors would put the cart before 
the horse ; as for instance, where it said, " he that believeth and is baptized 
shall be saved," they would have it, " he that is baptized and believeth, shall 
be saved." Surely, said I, this is a Presbyterian tone ; for I did not then 
know that there was a Papist, a Russian, or an Episcopalian in the world. 

Another thing also confounded my youthful thoughts. Men and women 
would bring their childen to the minister to be baptized, if but one of them 
was a believer, and it was supposed that the faith of one parent was suffi- 
cient to initiate the child ; but my thoughts would be running thus: "is 
the soul of that child made by God, and infused into the body while in the 
womb, or it is begotten by the parents 1 If it is made and infused by God, 

10 



74 THE WRITINGS OF 

then the children of wicked parents bring as good souls into the world as 
the children of good parents do. But if souls are begotten in ordinary 
generation, then regenerate men will beget regenerate souls, and wicked 
men will beget wicked souls ; and if Adam was regenerate before he be- 
gat any of his children, by succession down to this day, we are all regen- 
erate." But as this was to me uncertain, I was casting my eyes and thoughts 
on my neighbors. Uncle Benson had married aunt Nancy, by whom he 
had a son whose name was Peter. Uncle was a believer, but aunt was 
not. Here I had a great query in my mind, to find from which parent the 
soul proceeded. Aristotle informed me, that the child, in animalcula, came 
originally from the mother. Surely, then, said I to myself, cousin Peter 
has no right to baptism, for his mother is an infidel. But the European 
philosophers said that the animalcula that formed the foetus, came from 
the father. If so, said I, again, then Peter is a Christian. But here I was 
perplexed again : if Peter came into the world a Christian, how can he be 
made a Christian by water ? Can a priest and water make him what he 
was before he was born ? Uncle Sam said, Peter came into the world a 
Christian, and therefore had a right to baptism ; but uncle Ned insisted upon 
it, that it was his baptism that made him a Christian, and confirmed his 
sentiment by observing, that the name given him in baptism, was his Chris- 
tian name ; that is, a name given him when he was made a Christian ; but 
others declared that the child came half from each parent; then, said I, 
Peter ought to have but half his face sprinkled, for half of it came from 
his heathen mother. 

While I was thus as full of thought as Don Quixote was of projects, I 
went to meeting : and how was I surprised to see a man and his wife stand 
in the broad aisle, owning the baptismal covenant, as they called it. I had 
read of baptism being a command — a fulfilling of righteousness — the an- 
swer of a good conscience ; but never heard it called a covenant before. 
What wind next ? said I within myself. But here I soon found that nei- 
ther the man nor his wife were believers ; that they had never given them- 
selves to God, and yet were offering their child to him. This made me 
think of uncle Tim, who would never give any of his own interest to any 
body, but when he was at another man's house, he would be as liberal as 
a prince, in giving to every one that came in. If these people, said I, 
loved their child as well as they do themselves, they'd never trust it where 
they durst not trust themselves. But after the priest had read what he had 
written for them, and they had consented by a bow and courtesy, he de- 
clared that they had a right to all the privileges of the church except the 
Lord's supper. 

The thought that arose in my mind was this : they may have a right to 
the privileges of that church, but have they a right to all, or any, of the 
privileges of Christ 's church ? If, from the innocency of the children — 



ELDER JOHN LELAND. 75 

the confession of the parents, or the faith of one or both of them, they have 
a right to baptism, why not to the eucharist ? Here I remembered to have 
read an account of Cyprian, the African bishop, who, in the middle of the 
third century, first introduced infant baptism, and, to be consistent with 
himself, introduced infant communion at the same time. 

I could not but observe what force and violence were used on the occa- 
sion. The little candidate, who never proposed himself, nor, indeed, had 
sense enough to know anything that was going on, was taken by force, 
and, notwithstanding all his struggles and screams, had the name of the 
Trinity called over him, and was, somehow or other, shut up in the pales 
of the church. Is this Christian liberty ? thought I, more than a hundred 
times. 

About this time, my father, schoolmaster, and minister, took much pains 
to teach me the catechism, where it is observed that baptism is not to be 
administered to any who are out of the visible church, till they profess their 
faith in Christ, and obedience to his revealed will. What, in the world of 
wonders, thought I, do these people mean ? The man and his wife, now 
in the broad aisle, do not profess to be believers, and yet they claim bap- 
tism for their child, contrary to that oracular catechism, composed by so 
many D. D.'s, and M. A.'s. Here my zeal broke over all bounds, and 
turning to old neighbor Turnpie, said I, " do these people hold to the West- 
minister catechism ?" " Yes," said he, " but, they are constantly gaining 
more light, and, therefore, altering their modes ; but still they are the same 
people. 5 ' This made me think of the Irishman's knife which he kept for 
antiquity's sake, which had been his grand-father's, his father's, and his 
own ; and, although it had worn out two or three blades, and three or four 
handles, yet it was the very knife that his grandfather first bought. 

After pausing awhile, I remembered that the article concluded thus: " but 
the infants of those who are enemies of the visible church, are to be bap- 
tized." You lie, reverend sirs, said I. What ! first tell us that baptism is 
not to be administered to any out of the church, and then tell us it is, and 
think boys and men too will believe your contradictions 1 Here I should 
have proceeded, but a man in the seats not only began to knock his black 
staff, but really came and took me by the hand. " What now ?" said I. 
He replied, "lama tything-man to keep order." Here a thousand 
thoughts rushed into my mind, some of which were as follows : did Jesus, 
or his apostles, ever appoint tything-men to keep boys or men in order ? 
Did they ever give orders to civil rulers to make laws to force people to go 
to meeting once a month, or pay a fine 1 Did they ever institute black 
staves and stocks to prevent disorder in religious worship ? Have those 
people New Testament authority to establish creeds for others, and go con- 
trary to them, themselves, and punish others if they cannot receive their 
glaring inconsistencies and absurdities ? Some say that the laws of men 



76 THE WRITINGS OF 

are the sinews of the gospel : but are they not rather the sinner's gospel ? 
Is not every kind of cruelty and oppression executed under the pretext of 
civil law ? Have not the majority in every part of the world christened 
all their madness and self-will by the names of civil law and good order? 
These things are so, said I, in my heart, but durst not speak, for the tyth- 
ing-man held me by the hand. After meeting was over, and I had esca- 
ped from the black staff, I returned home, resolving to read for myself. 

Carefully reading the New Testament, I found that the word baptize, 
with its various declensions, occurred about one hundred times ; but in none 
of these places did it countenance baby baptism, and as I had made some 
proficiency in Greek, I searched the Greek Testament and lexicon, where 
I found that baptism came from the word baptizo, and that the word sprin- 
kle, came from the Greek rantis, so that sprinkling could not be baptizing. 

The Greek baptizo, in a few places, is translated wash ; but as bodies, 
cups, and platters cannot be washed well, by sprinkling a few drops of water 
upon them, I concluded that all who undertook to baptize, by sprinkling, 
were religious sluts. 

About this time, my father was often telling me that he designed me for 
the gown ; that I was of a weakly constitution, not able to get a living out 
of the ground, and if I could furnish my mind with letter and theological 
knowledge, I might be inducted into a parish where I might receive a good 
benefice. But here my foolish heart kept running thus : my father intends 
me for a minister, but does God ? Those who are sent by men to preach, 
must look to men for their pay ; but those that are sent by God, must de- 
pend on him. 

If I have but a weakly constitution, why should a runt, of a family, be 
imposed on a parish to eat more than he can work ? If a benefice tempts 
me to preach, I shall preach for filthy lucre, and not out of love to God 
and souls. If I learn to preach by rule, I shall fall upon the plan of others, 
of long prayers and short sermons, to save the trouble of writing much. 
And when I have my sermons all penned down, I shall have to pray, not 
for God's assistance, but for good eye-sight. 

Upon the whole, I concluded that the religion I had been acquainted 
with, was little more than a state trick of court intrigue, and was there- 
fore resolved to study politics. By this time, I had gained my twenty- 
second year ; and being fired with ambition to know what other men did, 
I first purchased a book containing the several constitutions of government 
adopted in the different states. Now, thought I, I shall be a wise man. 
I had such profound reverence for the men who framed these constitutions, 
that I concluded that it would be presumption, and almost blasphemy, to 
call in question a single word : but, attending to their strictures, I found 
there were not two of them agreed. What, said I, do great men differ ? 
boys, women, and little souls do ; but can learned, wise patriots disagree 



ELDER JOHN LELAND. 77 

so much in judgment ? If so, they cannot all be right, but they may all 
be wrong, and therefore, Jack Nips for himself. What encouraged me to 
search and judge for myself, was this : when I was a small boy, I fancied 
that I stood in the middle of the world, and that the earth extended no fur- 
ther than my eye-sight explored : but people told me that I was wrong in 
my judgment ; but after a few years study, I found I was half right. That 
the earth exceeded my eye-sight, I soon found by experience ; herein I was 
wrong. But that I am always on the centre spot of the surface of the 
globe, is an undeniable truth. And as mature experience convinced me 
that my boyish thoughts were some of them right, I concluded it might be 

so with my study in politics. 

* ** * * * * * 

The above is the only portion of this piece that could be obtained • as 
every effort to find an unmutulated copy of it has proved unsuccessful. 



78 THE WRITINGS OF 



THE BIBLE BAPTISE 



Discordant sentiments agree 

To make the sons of Adam free. 



EXTRACT FROM THE PREFACE. 

Truth needs no apology, and error deserves none. Prefatory lies have 
often atoned for ignorance and ill-will in the Eastern and European worlds ; 
but let the sons of America be free. It is more essential to learn how to 
believe, than to learn what to believe. 

The doctrine and spirit of the following remarks, are left for the reader 
to judge of for himself, Truth is in the least danger of being lost, when 
free examination is allowed. ***** 



BIBLE BAPTIST 



Christian writers generally agree to reproach the Jews, for treating the 
Rabbies with as much respect as they did the Prophets ; giving as great 
credit to their traditions as they did to the sacred volume. But many 
Christian writers are guilty of the same absurdity. It is not more insig- 
nificant for Jews to quote the Talmud or the Targum, to prove a Mosaic 
rite, than it is for Christians to depend on Tertullian, Cyprian, Origen, 
and the other fathers of the church, for a gospel ordinance. In the follow- 
ing remarks, no attempts will be made to mend our translation of the Bible, 
and equal credit will not be given to any other writings. 

The word baptism, is not to be found in the Old Testament; and if it 
were a thousand times, would be no precept for a New Testament sacra- 
ment. Nor is there but one place in the New Testament,! where the 
word refers to a transaction recorded in the Old Testament : 1st Cor. x., 
2, " and were all baptized unto Moses in the cloud and in the sea," refer- 

* Published in Virginia before the year 1790 ; the precise year is not known. 

t No notice is taken of Heb. vi., 2, because, it is doubtful whether the word refers to 
the Levitical customs of washings, or to the practice of Christians, The same Greek 
word is found elsewhere, but differently translated in our version. 



ELDER JOHN LELAND. 79 

ring to Ex. xiv., 19. " When Israel passed through the sea, the waters 
were a wall to them on the right hand and on the left," see verse 22. The 
cloud returned and stood behind them, covering them over in an arched 
form, 1st Cor. x., 1. Now as the waters were a wall to them on the right 
and left, and the cloud over them, they were covered or buried in the cloud 
or in the sea ; which is what Paul, in the above quoted text, calls baptism. 

Some have feigned that the cloud at this time sprinkled down a shower 
of rain upon the Israelites, and a very vain fancy it is, for it is certain they 
all passed over dry-shod, which they could not have done had there been 
a shower of rain ; Ex. xiv., 21, 29. Others have quoted this passage to 
prove household baptism ; but it would be more natural to apply it to 
national baptism ; for all the nation of Israel, and a mixed multitude besides, 
were there baptized to Moses : but if this is a proof for household or na- 
tional baptism, in gospel times, it must be an equal proof for the baptism 
of quadrupeds. It is certain that their flocks and herds, even very much 
cattle went with them, not a hoof was left behind, and were all baptized : 
Ex. x., 26 — xii., 38. If this wondrous miracle is a precedent for New 
Testament baptism, it requires us all to have our cattle baptized as well 
as our children. 

The New Testament is introduced with the history of a famous Baptist 
preacher and his order of baptizing. John, the forerunner of Jesus, is 
called a Baptist fifteen times in the four Evangelists. Is it ignorance or 
ill will, that so often reproaches the Baptists with novelty ? Is it not cer- 
tain that the first preacher spoken of in the New Testament was a Bap- 
tist ? Why should they be called a new sect, when they can name their 
founders antecedent to the founders of any other society ? Did not Jesus 
submit to John's baptism, to fulfil all righteousness ? Was not Jesus, 
therefore, a Baptist ? These things are so. Baptism is no strange word 
in the New Testament. The noun, with its relative verb and participle, 
occurs one hundred times ; which may be found in the following places : 
Mat. iii., 6, 7, 11, 13, 14, 16.— xx., 22, 23.— xxi., 25.— xxviii., 19. Mark 
i., 4, 5, 8, 9, 10.— x., 38, 39.— xi., 30.— xvi., 16. Luke iii., 3, 7, 12, 16, 
21.— vii., 29, 30.— xii., 50.— xx., 4. John i., 25, 26, 28, 31, 33.— iii., 
22, 23, 26, 4, 1, 2. Acts i., 5, 22.— ii., 38, 41.— viii., 12, 13, 16, 39, 38. 
ix., 18. — x., 37, 40, 47, 48. — xi., 16. — xiii., 24 — xvi., 15, 33. — xviii., 8, 
25.— xix., 3, 4, 5.— xxii., 16. Rom. vi., 3, 4. 1st Cor. i., 13, 14, 15, 16, 
17.— x., 2.— xii., 13.— xv., 29. Gal. iii., 27. Eph. iv., 5. Col. ii., 12. 
Heb. vi., 2. 1st Pet., iii. 21. 

As John the Baptist was the first who baptized with water by divine au- 
thority, it appears necessary to make a few strictures on his baptism. The 
place of his preaching was the wilderness of Judea, Matt, iii., 1. His 
doctrine was repentance for sin, faith in the Messiah among them, and 
good works. See Mat. iii., 2, 11, 12. John i., 26, 34. Luke iii. 7, 15. 



80 THE WRITINGS OP 

The places where he baptized, were the rivers Jordan and Enon, where 
there was much water : Mat. iii., 6, 16— John in., 23. What he required 
of his subjects was confession of sins, and good fruits, Mat. iii., 7, 10. 
Mark i., 5., and he would not admit the multitude of the Pharisees and 
Saducees to his baptism, without confession and reformation, although they 
were the children of Abraham : Mat. iii., 7, 10. Luke iii., 7, 8. What 
words soever John used when he baptized, whether the same that the apos- 
tles were taught to use at the ascension of our Lord, or a set of words tell- 
ing his subjects to believe in him who should come after him, or any other 
words, is to me unknown ; but he certainly received his commission from 
heaven, and Jesus, the head of the church, submitted to his baptism. 

Whoever carefully considers the texts quoted under the above head, to- 
gether with corresponding texts respecting the ministry of John, will find 
that John baptized none but those who are old enough and good enough 
to make confession of sin, which babies cannot do ; that parental virtue 
was not a sufficient recommendation, without " fruits meet for repentance/' 
and that he baptized in the river Jordan and the waters of Enon. Not 
a word about infant sprinkling in the whole history of John, nor anything 
that looks like it. 

In John iii., 22, and 4, 1, it looks as if Jesus himself baptized ; which 
he did in the same mannner that Solomon built the temple ; that is, it was 
done by his orders, as John iv., 2, explains it. " Though Jesus himself 
baptized not, but his disciples." As Jesus never baptized any with water, 
consequently the children brought to him were not brought for baptism. 
The passages referred to are Mat. xix., 13, 16. Mark x., 13, 17. Luke 
xviii., 15, 18. These children were brought to Jesus, that he should put 
his hands upon them and pray; and the disciples forbade them. Had it 
been a usual thing for them to be brought to Jesus, for baptism or any 
thing else, it is not likely that the disciples would have forbidden them. 
Parents are generally too negligent about bringing their offspring to Jesus ; 
but these, like the mother of James and John, seemed anxious for the good 
of their infants, and brought them to Jesus that he might bless them, which 
in great mercy he did, and said '■ Of such is the kingdom of heaven." 
From this, it is certain that some, if not all children are meet for the king- 
dom of God ; and indeed, whoever is thus blessed by Jesus, whether young 
or old, is graciously prepared for that holy place. There is no account 
that he ever did this but once, and not the least hint that he ever enjoined 
it upon his disciples ; and with what propriety could he enjoin a work 
upon them, which none but God could do ; that is, bless children. 

From the passage under consideration, I have heard the following ar- 
gument drawn, viz., " that if Jesus received children, ministers should ; 
and that if he declared them meet for heaven, they have a right to all the 
ordinances of the church below." If this argument has any weight in it, 



ELDER JOHN LELAND. 81 

it equally pleads for the Lord's supper ; and truly, if a child has a right 
to baptism, he has the same claim to the communion. As the face of the 
child can bear a few drops of water, while in the arms of the pereacher 
or father, so the mouth of the child can receive a crumb of bread and a 
drop of wine while in the arms of the nurse or mother. But what man 
in his senses will quote these passages to prove infant sprinkling, when 
there is not a syllable in them about water sprinkling or dipping 1 If there 
is, let it be named, and I will take conviction. 

Infant sprinkling can be no proof of obedience in a child, who is ignorant 
of the meaning, and passive in the action. If any virtue, therefore, attend 
it, it must be either in the parents, gossips, or priest. A virtue in the 
parents it is not, unless they can prove from scripture that God has com- 
manded it. This proof I have not yet seen, and am inclined to believe 
I never shall, while the Bible remains as it is. 

A virtue in the gossips it cannot be, without religious lying is a virtue. 
They promise, before God and the congregation, to renounce the world, 
the flesh, and the devil, for the child, and keep God's holy law as long as 
life lasts ; which an angel could not do, and which they take no pains to 
do. This, they promise, not only for the children of their neighbors, but 
for many that they never see afterwards ; and priest, clerk, parents and 
gossips, all thank God that he has blessed the water to the mystical wash- 
ing away of sin. 

How inconsistently men talk! First, they say that children come into 
the world innocent, free from sin, fit for heaven; and next inform us that 
water, in baptism, washes away sin. If they are clear of guilt and cor- 
ruption, how can water wash them away ? If they are unclean, what can 
cleanse them but the blood of the Lamb ? In one breath, we are informed 
that none have a right to baptism until they repent, believe, and are in 
the visible church ; in the next, we are told that baptism is an initiating 
ordinance. While men speak so inconsistantly, who can believe them? 
Can we think that they believe their own testimonies ? 

A virtue in the priest it is not, because he has no New Testament com- 
mission for it ; and what is not virtuous must be vicious, and everything 
vicious should be abandoned. 

After the resurrection of our Lord, just as he was going to heaven, to leave 
his apostles, he renewed their commission, made some enlargements and 
additions thereto, and more fully described their work; which Mat. xxviii., 
19, expresses thus: "Go ye, therefore, and teach all nations, baptizing 
them in the name of the Father, and of the Son, and of the Holy Ghost." 
Mark, in xvi., 15 16, has it — "Go ye into all the world, and preach the 
gospel to every creature. He that believeth, and is baptized, shall be 
saved ; but he that believeth not, shall be damned." Matthew seems to 
speak most on the work of the preacher, and Mark on the character of the 

11 



82 THE WRITINGS OP 

disciple. This enlargement of the commission authorized them to go and 
preach among the Gentiles, as well as the scattered Jews. Wherever 
they went, they were to preach, and those who were taught and believed, 
were to be baptized ; and those who were taught, believed, and were bap- 
tized, had the promise of salvation. 

Those who practise infant sprinkling, often have recourse to this com- 
mission of the apostles, as a foundation for their practice. It is altogether 
likely that the apostles understood their own commission, and acted ac- 
cordingly. The surest way, therefore, to get a true understanding of the 
nature of the commission, is carefully to consider their conduct. Let 
Peter take the lead. In Acts xi., 14, 37, Peter lifted up his voice, and 
preached a very pointed sermon ; and when the people heard his doctrine, 
" they were pricked in their hearts, and said to Peter and to the rest of 
the apostles, men and brethren, what shall we do ? Then Peter said unto 
them, repent and be baptized, every one of you, in the name of Jesus 
Christ for the remission of sins, and ye shall receive the gift of the Holy 
Ghost ; for the promise is uuto you and to your children, and to all that 
are afar off, even as many as the Lord our God shall call. Then they 
who gladly received his word, were baptized ; and the same day there 
were added unto them about three thousand souls. And they continued 
steadfast in the apostles' doctrine and fellowship, and in breaking of bread, 
and in prayers." — 37, 42. From this passage, we find that Peter preached 
according to his orders ; the people heard, which was their duty ; the Holy 
Ghost applied the truth to their hearts. Filled with godly sorrow for sin, 
they cried out, " what shall we do V* which is the language of grace in its 
first operation ; Peter had an answer ready, and said, " repent," (this lit- 
tle word is always a prerequisite to baptism,) "and be baptized, every 
one of you." He does not say, be baptized if you feel the weight of it 
upon you, but enjoins it upon every one of them, that they might receive 
remission of sins ; and, to encourage them in their godly sorrow for their 
sins, in general, and crucifying the Lord, in particular, he adds : " For the 
promise (of the remission of sins and the gift of the Holy Ghost) is to you, 
(fathers,) and unto your children, and to all that are afar off, (both scat- 
tered Jews and Gentiles,) even as many as the Lord our God shall call." 

The promise here does not intend baptism, which is never viewed in the 
light of a promise, but always as a command. Here, observe, none were 
baptized, but such as asked what they should do ? who did repent, gladly 
receive the word, continue steadfast in the apostles' doctrine and fellow- 
ship, in breaking of bread, and in prayers ; all of which things infants can 
not do. 

The objection raised here, that three thousand could not be baptized by 
immersion in one day, equally militates against sprinkling, which takes as 
long a time. The twelve apostles, and seventy disciples, could soon do it. 






ELDER JOHN LELAND. 83 

Three thousand, divided among eighty-two, would be about thirty-six or 
thirty-seven for each, who could easily be baptized in less time than an 
hour. It is no novelty in Virginia, for a Baptist minister to baptize more 
than thirty-seven in a small part of a day. 

The next account of Peter's baptizing, is in Acts x. Cornelius was 
warned of God by a holy angel, and Peter was called by a vision to go to 
Cornelius. When he came to his house, and preached to him and his 
neighbors, the Holy Ghost fell on all those who heard. " Then answered 
Peter, can any man forbid water, that these should not be baptized, who 
have received the Holy Ghost as well as we? And he commanded them 
to be baptized in the name of the Lord." No account that he went to 
baptizing before they were converted, but as soon as they received the 
Holy Ghost, he commanded them, in the name of the Lord, to be baptized. 
And these were persons who heard Peter, spake with tongues, and magni- 
fied God. 

What Peter thought baptism figured out, appears from his First Epistle, 
iii., 21. " The like figure whereunto even baptism doth also now save us, 
(not the putting away the filth of the flesh, but the answer of a good con- 
science towards God,) by the resurrection of Jesus Christ." Here observe, 
that baptism does not remove the filth of the flesh, but figures out the way 
in which we are saved : viz., by the death and resurrection of Jesus Christ. 
When we are plunged beneath the wave, we figure out the death and 
burial of Jesus ; and when we rise from beneath the wave, we figure out 
the resurrection of the Saviour ; in doing which, we have a good con- 
science. 

From the history of Peter, then, we have every reason to believe that 
he understood his commmission in such a manner as did not entitle him to 
baptize any but penitent believers. 

The next baptizer to be taken notice of, is Philip. Whether this was 
Philip of Bethsaida, one of the twelve, or Philip the deacon, who was 
an evangelist, or another man of the same name, is not certain ; but Phi- 
lip went down to Samaria, and preached Christ unto them. Acts viii., 5. 
" And when they believed Philip, preaching concerning the kingdom of 
God, and the name of Jesus Christ, they were baptized, both men and wo- 
men." See verse 12. They were not baptized until they believed, and 
yet were baptized before they received the Holy Ghost in its great effu- 
sion ; which proves that faith should be antecedent to baptism, and that 
the receiving of the Holy Ghost in this sort, is something distinct from that 
grace which makes men saints. 

In this same chapter, from verse 26, to the end, we have another ac- 
count of baptism by Philip. A certain eunuch of Ethiopia had been up to 
Jerusalem, to worship the God of Israel ; and, as he was returning home, 
ward in his chariot, was reading the 53d of Isaiah ; from which it appears 






84 THE WRITINGS OF 

that he was a Jewish proselyte, and, no doubt to me, a real saint, who had 
not yet been taught a risen Saviour. Philip was commanded by the Spirit 
to go and join himself to the chariot, which he did, and began at the same 
scripture which the eunuch was reading, and preached unto him Jesus. 
And as they came to a certain water, the eunuch said, " See, here is wa- 
ter, what doth hinder me to be baptized ?" 

How the eunuch came to the knowledge of his duty, in this ordinance, 
is not certain. Whether he had learned at Jerusalem, or some other 
place, that such was the practice of the Christians ; or had some impres- 
sions of the Spirit upon him, teaching him his duty ; or whether Philip 
taught it to him, I cannot say ; but he certainly requested baptism of Phi- 
lip. " And Philip said unto him, if thou believest with all thine heart, 
thou mayest. And he said, I believe that Jesus Christ is the Son of God. 
And they went down both into the water, both Philip and the eunuch, and 
he baptized him. And when they came up out of the water," &c. What 
can be plainer? Philip preached Jesus; the eunuch believed in him; 
they came to a certain water ; they went down both into it, both the ad- 
ministrator and the subject; baptism was administered; and then they 
came up out of the water. 

The next baptizer in course, is Ananias. When Saul was struck to the 
earth by the power of God, and led blind to Damascus, the Lord sent An- 
anias unto him, who went and laid his hands on him, and he received his 
sight. Then said Ananias unto him, why tarriest thou ? Arise, and be 
baptized, and wash away thy sins, calling on the name of the Lord. And 
he arose, and was baptized. Acts ix., 1, 19 — xxii., 16. 

Paul, the chief apostle of the Gentiles, comes next before us. The first 
place where he baptized any, that we have an account of, was in Mace- 
donia. (Acts xvi., 14.) He was called by a vision to go to Macedonia; 
and when he came to that part of it called Philippi, " Upon the Sabbath 
day went out of the city by a river's side, where prayer was wont to be 
made ; and he sat down, and spake unto the women who resorted thither ; 
and a certain woman, named Lydia, a seller of purple, of the city of Thy- 
atira, who worshipped God, heard hirn, whose heart the Lord opened, that 
she attended unto the things that were spoken of Paul. And when she 
was baptized, and her household, she besought Paul, and his companions, 
saying : If ye have judged me to be faithful to the Lord, come into my 
house." 

This woman came from Thyatira to Philippi, trading in purple : she 
was a female merchant, and, perhaps, a manufacturer, who first made her 
purple, and then sold it. She employed either her own children or jour- 
neymen to assist her in her trade. She was a worshipper of God, heard 
the gospel, had her heart opened, attended to the things spoken by Paul* 



ELDER JOHN LELAND. 85 

and was judged to be faithful to the Lord, and, therefore, a proper subject 
for baptism. 

The character of her household is not given in this place ; but, in the 
last verse of the chapter, they are called brethren, and were comforted by 
Paul ; which could with no propriety be said of children or unbelievers. 

In the 33d verse of the same chapter, an account is given of the baptism 
of a certain man, and his household. The jailer being alarmed by the 
earthquake, and the open doors of the prison, drew out his sword, and 
would have killed himself, supposing that the prisoners had made their 
escape ; rather, therefore, than be tried, condemned, and executed for his 
neglect, he would have been his own judge, jury, and executioner. " Which 
Paul perceiving, cried out: do thyself no harm, for we are all here. Then 
he called for a light, and sprang in, and came trembling, and fell down 
before Paul and Silas, and brought them out, and said, sirs, what must I 
do to be saved ? And they said : believe on the Lord Jesus Christ, and 
thou shalt be saved, and thy house. And he took them, the same hour of 
the night, and washed their stripes, and was baptized, he and all his, 
straightway. And when he had brought them into his house, he sat meat 
before them, and rejoiced, believing in God, with all his house." 

Here note, the word all is mentioned three times. The jailer and all 
his household heard the word of the Lord ; he and all his house believed 
and rejoiced in God ; he and all his house were baptized. Let his house- 
hold be young or old, they all heard, believed, rejoiced in God, and were 
baptized. Now it is well known that infants can neither hear, (so as to 
understand,) believe, nor rejoice in God, and, therefore, are not fit subjects 
for baptism. Next, observe, the jailer brought them out of prison into his 
house ; and as he brought them again into the house to eat, after he was 
baptized, it is altogether likely that they were baptized out of any house. 

The next instance of Paul's baptizing, is, Acts, xviii., 8 : " And Crispus, 
the chief ruler of the synagogue, believed on the Lord with all his house ; 
and many of the Corinthians, hearing, believed, and were baptized." Cris- 
pus, Gaius, and the household of Stephanas, were baptized by Paul : Cor. i., 
14, 16. The rest of them, to complete the many, very likely, were bap- 
tized by Silas and Timotheus, who were Paul's companions at Corinth, 
verse 5. Paul was a wise master-builder, among the Corinthians, who laid 
the foundation, and left Silas and Timotheus to build thereon : 1 Cor. iii., 
10. It is not certain that the household of Crispus were baptized, but it 
is certain that they all believed, and very likely that they, with the other 
Corinthians, that heard and believed, were baptized. The character of 
Stephanas andhis household is given, 1 Cor., xvi. 15, where they are said 
to be the first fruits of Achaia, and they addicted themselves to the minis- 
try of the saints, which is a work too masculine for infants. 

The family and neighbors of Cornelius, were baptized, even those who 



86 THE WRITINGS OF 

heard and received the Holy Ghost, and magnified God. The household 
of Lydia, were baptized, who are called brethren, and were comforted by 
Paul. The household of the jailer, were baptized ; such as heard, believ- 
ed, and rejoiced in God. The household of Stephanas were baptized, who 
were the first fruits of Achaia, and ministered to the saints. And, if the 
household of Crispus were baptized, they believed in God, as well asCris- 
pus himself. 

Now, if there is any account of any one household beside, that were 
baptized upon the faith of their father, or promises of their gossips, I should 
be glad to see it. I confess I have not yet found it in the New Testa- 
ment. 

Some have quoted 1 Cor. vii., 14, to prove the right of household bap- 
tism — " For the unbelieving husband is sanctified by the wife, and the un- 
believing wife is sanctified by the husband ; else were your children un- 
clean, but now are they holy." If this sanctity, or holiness, is truly gra- 
cious, we are all in a safe state. Noah, the father of the new world, was 
a strong believer, if his wife was not ; before he married her, she was sac- 
tified on the wedding day ; their children, consequently, were holy, Ham 
among the rest ; and so, by succession, down to this day, all are sanctified ; 
which is a doctrine that good Pedobaptists do not believe, any more than 
we do. The word, therefore, must have a qualified signification, and if 
we attend to the context, we shall easily find their quality. Read the first 
part of the chapter. So many of the Corinthian-, church were connected 
with unbelievers, (who were idolaters,) in marriage, that they wrote a let- 
ter to Paul, to know whether they had not better part believers and unbe- 
lievers, that were joined together in wedlock ; which Paul did not consent 
to. The text under consideration, is a part of his answer to their letter, 
and which, according to our common dialect reads thus : " For the unbe- 
lieving husband ia legally bound to his wife, and the unbelieving wife is 
legally bound to her husband ; else were your children bastards, but now 
are they a lawful offspring." This text has no more relation to baptism, 
than the first verse of Genesis. 

But one place more remains to be considered concerning Paul's bapti- 
zing : Acts, xix., 1, 8. These twelve men believed, and were baptized 
unto John's baptism, I suppose by apostles, who had not been taught a risen 
Saviour, nor received the Holy Ghost in its great effusion. Whether Paul 
baptized them again, or only explained John's baptism to them, is not so 
certain. When John taught his disciples, he charged them to believe in 
one who stood among them, and when they heard it, they were baptized 
in the name of Jesus. But if it is true, that John's baptism is done away, 
and that the baptism instituted by Jesus, and practiced by the apostles, is 
radically different from that of John, and so these twelve men were bap. 
tized again by Paul, it is no proof at all for the baptism of infants or unbe- 






ELDER JOHN LELAND. 87 

lievers. If these men were baptized by Paul, they believed first, as the 
text is plain ; and although they had been baptized by John, or more likely 
by apostles, (one of John's order,) they were not baptized until they 
brought forth the fruits of repentance. 

The opinion of Paul concerning baptism, may be seen in Rom. vi., 3, 4 — 
1 Cor. xii., 13, Col. ii., 12, where baptism is called a burial ; that it repre- 
sents the death of Christ, and a putting on of Christ. Now, I appeal to 
common reason, whether believers, baptism, by immersion, upon confession 
of sin, and an annunciation of a life of obedience to Christ, or infant 
sprinkling, comes nearest to the sense of these expressions. 

I have proved, and can prove, that persons were forbidden baptism on 
the claim of parental holiness, because they did not bring the fruits of re- 
pentance with them ; that others were not suffered, until they gave satis- 
faction of faith in Christ ; that when they were baptized, they went down 
into the water ; that they were baptized before they came out of the water ; 
that baptism is a burial of the body ; and that, after baptism, they came 
up out of the water. And, now, if any man can prove from scripture, that 
infants were ever baptized upon the faith of their parents, or promises of 
their gossips, in private houses, or meeting-houses, by sprinkling water in 
the face, I will own that they have an equal authority with us for what they 
do : otherwise, we shall triumph and say, that we act according to the 
scripture, and they according to human tradition. 

Some have run into a gross error respecting the baptism of the Holy 
Ghost ; thinking that nothing more is meant thereby than regeneration. 
The phrase occurs six times in the New Testament, and is implied in other 
places, but always intends something extraordinary. Zachariah and Eliza- 
beth were filled with the Holy Ghost, and prophesied, but not in such a 
manner as to be called a baptism, and to speak with tongues. The disciples 
never received this blessing, while Jesus was with them on earth ; he al- 
ways spoke of it as something to come ; and after his resurrection, he told his 
disciples plainly, that they should be baptized with the Holy Ghost and fire 
in a few days ; which was fulfilled, first at the day of Penticost, and after- 
wards at particular times, in a wonderful manner. Some were not bapti- 
zed until they had thus received the Holy Ghost, and others were before ; 
but though many were baptized before they were thus overwhelmed with 
the spirit, yet none were until they had repentance and faith, or at least 
made profession of them. 

It is said by some, that baptism, by immersion, before a large congrega- 
tion, especially of the female sex, is very indecent. This objection may 
have weight with those who are too delicate to obey God rather than man ; 
but will have no effect with those who simply regard the Bible. Circum- 
cision was performed, not only on children, but on old Abraham, and upon 
more than six hundred thousand men at Gilgal ; and the reader may judge 






88 THE WRITINGS OF 

for himself, which of the two is more indecent. If circumcision, there- 
fore, was an institution of heaven, no man can object to baptism upon the 
principle of modesty. 

Others observe, that, although the scripture says that Jesus was baptized 
by John in Jordan, and that Philip, and the eunuch, went down into the 
water, and came up out of the water ; that nothing more is meant than 
that they went down to the water. Although this objection is void of good 
sense, yet I wish to make a few remarks upon it. If the observation be 
true, it is not complied with by any but the Baptists ; other societies never 
go nigh the water to baptize. I have never known of an instance of a 
man, whose faith, in this sense, carried him to the water-side, but it also 
led him into the watery tomb. 

The law of nature, is one criterion to explain scripture by. When it 
is said that Jesus went up into the mountain, nature says, that he went into, 
or among the trees, or whatever grew upon the mountain ; for into the 
earth he could not go, without miraculous power, which we have no reason 
to think he exercised at that time : that he went further than the foot of 
the mountain, is certain, for he went up. Where it is said that Philip and 
the eunuch went down into the water, by the law of nature, the argument 
turns. A man can no more walk upon the water without sinking, than he 
can walk into the earth. This objection is no good criticism, it is mean 
pedantry : a desperate subterfuge, to shelter in, for want of plain truth. 
Can any man believe it, who is not blinded by tradition, prejudice, or sys- 
tematical mists? If he can, he will then believe, that when the hogs ran 
down into the sea, and were choked, they only ran to the sea-side, and 
were choked in the sand. 

A like observation is made on Mark xvi., 16. " He that believeth and 
is baptized, shall be saved." The argument is formed thus : that the aux- 
iliary, is, and the participle, baptized, determine the sentence in the past 
tense. Why not then written, " He that believeth, and has been baptized, 
shall be saved ?" 

It is not certain that the Jews ever baptized their children j and if they 
did, it was one of their vain traditions, for they had no divine command to 
do so ; and I wish to know who had been in the Gentile world to baptize 
before the apostles went thither ? Matthew records the same commission: 
" Go teach all nations, baptizing them," &c. ; and I am inclined to believe 
that it would puzzle the greatest scholar in Virginia, to prove that the verb, 
teach, and participle, baptizing, place the sentence in the past time. 

I confess I am presumptuous enough to say that, let other Christians 
have ever so many promises made to them, yet the promise in Mark xvi., 
16, is made to none but Baptists ; and the same is true of Acts ii., 38. 

But the most serious and weighty objection against believers' baptism, 
that I have seen or heard of, is this : " That many great reformers, and 



ELDER JOHN LELAND. 89 

very successful preachers, in past ages, have believed in, and practised in- 
fant sprinkling ; and if this was an error, would not God have convinced 
them of it, when he was with them, in so great a degree V As this ob- 
jection appears judicious, I shall endeavor to give it a candid answer. 

If our inquiries extend as far back as the first ages of Christianity, im- 
mediately after the close of inspiration, we shall find ourselves upon dis- 
puted ground. Some say that infants were never sprinkled, upon the faith 
of their parents, until the third century ; others say they were, in the 
first; and, if we consider the carelessness of transcribers, and the partiali- 
ty of translators, it will not be wondered at. My argument is, that if they 
were sprinkled the first day after John finished his Revelations, they had 
no order from Jesus, or his apostles, to do so ; and, therefore, it was no 
way valid or exemplary. The mystery of iniquity began to work, and the 
man of sin to show his power, before the apostles were dead ; and, by lit- 
tle and little, prevailed over all Christendom, and sunk the church into 
the greatest labyrinth of darkness, as all Protestants confess, which lasted 
a number of centuries. But in these last ages of the world, God has raised 
up men of renown, to reform his people, who have been successful in their 
work ; and these have, for the most part, believed in, and practised infant 
sprinkling. 

If we consider the principles of the great reformers, from Luther to the 
present day, we shall find no entire uniformity in sentiments ; which proves 
them fallible, uninspired men. A number of the real, or supposed errors 
of one reformation, have been always opposed in the next. That Luther, 
Calvin, Truinglius, Knox, and the English reformers, did much for God, 
we do not deny ; but what enlightened American would make any of them 
his complete pattern ? If God never blessed a man, while holding some 
error, he could never have blessed but one of them, for no two of them 
agreed in all things. If the men of one reformation improve upon the 
doctrine and forms of a prior reformation, we cannot think it a piece of ar- 
rogance to say that, in point of baptism, all the Pedobaptist reformers 
were in an error. 

The feast of tabernacles was instituted in the days of Moses. Lev. 
xxiii., 38-43. Deut. xvi., 13. At this feast, the children of Israel were 
to dwell in booths ; but from the days of Joshua, the son of Nun, to the 
days- of Nehemiah, this rite was never observed, (Neh. viii., 13-18,) which 
was more than a thousand years ; in which time, all the good kings of 
Israel, and many prophets of high rank, lived. It is, then, not sophistry, 
but honest reasoning, to say, that if there had not been a Baptist in the 
world, since John the Divine, it would be no sufficient objection against 
believers' baptism by immersion now. 

I have human testimony to prove that a number of the reformers were 
Baptists, and, particularly, John Wickliff, the great reformer in England^ 

12 



90 THE WRITINGS OF 

called, by way of eminence, the Morning Star; but if there never had 
been one, from the days of Constantine to the present day, the Scripture 
is full of proof, that all were of that order, in the days of Christ and the 
apostles ; at least, no account is given of any other way of baptizing, save 
only by immersion, upon profession of repentance and faith. 

The argument, to prove infant sprinkling from circumcision, I have said 
nothing about. Consequences upon consequences, drawn from false pre- 
mises, are used so much in the argument, that it appears foolish to an ac- 
curate mind, and inconclusive to the vulgar. If its advocates can produce 
a single text, where the last is a substitute for the first, it will be worth 
regarding ; otherwise, infant sprinkling may as well be proved from the 
Hebrew servant's ear, that was bored through with an awl. 






THE 

FIRST RISE OF SIF 

NEITHER FROM A HOLY NOR SINFUL CAUSE ; 

UNAVOIDABLE WITH GOD, BUT AVOIDABLE WITH CREATURES. 



EXHIBITED IN AN EXPOSITION OF THE FIRST THREE CHAPTERS OF GENESIS ; 

IN WHICH A> NUMBER OF CONJECTURES, CALCULATIONS, AND 

MATHEMATICAL OBSERVATIONS ARE MADE. 



With novel error men engage ; 

At novel truth they always rage. Merlucious. 



* This piece was never before published, but was written in, or prior to, the year 1790. 
The appendix was probably written at a subsequent period, but when, we have no means of 
ascertaining. 



PREFACE, 



Longitude and perpetual motion have employed the prying 
thoughts of the ingenious for a long time ; great premiums are of- 
fered to the man who shall first find them out. The apparent 
advantages of such discoveries would be great ; but whether the 
world will ever enjoy those advantages or not, is a matter of pre- 
sent uncertainty. 

The first rise of sin has also been a subject of much speculation. 
Orthodox divines, poets, and mystics have employed their pens to 
investigate the point ; but not being satisfied with the elucidation 
of any piece that I have seen, I have presumed to offer the follow- 
ing tract to the public, which will speak for itself. 

Those who have read Dr. Gill on Genesis, will see that I have 
borrowed some remarks of him ; but, in some instances, I have 
dared to differ from that great man. 

If the conjectures are considered extravagant, or futile, the 
reader may remember that he is at his full liberty to invent any- 
thing better. The whole of it is offered to the world in modesty 
and diffidence, by the author, J. L. 



AW EXPOSITION 

OF THE FIRST THREE CHAPTERS OF GENESIS, &c. 



The histoiy of the world, before the flood, includes only one hundred and 
seventy verses : from the first of Genesis, to chapter vii., verse 11. It is 
very short, and, therefore, very sublime and significant. The term of time, 
that this short history treats of, is no less than sixteen hundred and fifty- 
five years, one month, and seventeen days. 

From this history, we learn that there was one murderer, one man-slayer, 
one martyr, one prophet, and one preacher, before the deluge ; and that 
the imaginations of men's hearts were, in general, evil, and only evil, con- 
tinually. 

No more than twenty-seven personal names are given us in this account, 
viz. : Adam, the first man, and Eve, his wife — Cain, and eleven of his 
posterity — Abel — Seth, and eleven of his descendants ; and yet, we are 
told by some, that there were eleven, and some say, eighty thousand mil- 
lions of people destroyed in the flood. No doubt but what there was a 
large number, but this account seems extravagant, beyond all reason ; for 
this would be more than six souls to every acre of land on the face of the 
globe ; which, perhaps, is eighty times as many as have ever been on the 
earth, living at one time, since the flood.* 

The name, God, is used seventy-three times before the deluge, and the 
name, Lord, or Jehovah, thirty- five. No direct promise is given of the 
Messiah, in the whole history, but the conquering seed of the woman is 
made known in the denunciation of Jehovah God to the serpent. 

But, what lies before me at this time, is to confine my observations to 
the first three chapters of Genesis, containing eighty verses. 

* If, from the formation of Adam and Eve, to the flood, people doubled once in forty- 
five years, there had been on earth more than one hundred and thirty-seven thousand 
millions. And, if they have doubled as fast from Noah, to the present time, there have 
been in the world nearly forty thousand quatrillions ; which would be more than one hun- 
dred thousand souls, for each square inch in the terraqueous globe. 



128 THE WRITINGS OF 

CHAPTERS I. AND II. 

In the first chapter, the phrase, and God said, is found ten times. A short 
account of creation is given, which is more fully explained, in a supple- 
mentary way, in the second ; for which reason, both chapters are explained 
together ; introduced by the words, 

THE FIRST DAY. 

In the beginning. Not of eternity, which had no beginning, but of time. 
If the history of Moses respects the whole creation, this clause destroys 
the notion of the pre-existence of angels, or the human soul of Christ; but 
if his history only treats of the solar system, and there are other worlds, 
and systems of worlds in existence, let their histories be produced, and 
they shall be regarded. Creation had, some time, a beginning; and no 
sufficient reason has yet been offered, that it ever had a beginning anterior 
to the Mosaic account. He who wrought in the beginning, was God. The 
Elohim, here used, is a noun of plural number, and seems to express a 
trinity of persons in the divine Essence : by this triune Creator were all 
things created, visible and invisible. The word Elohim, is said, by some, 
to signify all Power, to show that creation and formation were the effects 
of omnipotence ; that the world, both as to matter and form, was the crea- 
ture of God, and did not emerge by the fortuitous motion and conjunction 
of pre-existing matter. Others say, the word represents a being, in whom 
all fulness centres. This is true of the Creator ; but as the same name is 
given to angels, and the rulers of this world, who are not centres of 
all perfections, the first signification seems best. The things that God 
made in the beginning, were, the heavens and the earth. All created heav- 
ens are here intended, at least in substance, though not as yet spread out 
like a garment, or tent. It is most likely that the Heaven for angels was 
first finished, and then peopled by angels ; for it is certain that the heavens, 
earth, and seas, and all things in them, were made in the six days ; and as 
angels were present on the third day, when the foundations of the earth 
were fixed, and sang for joy ; where is a more likely time to assign for 
their creation than the first day ? The word heaven, here used, signifies 
above, as the word earth does below, so that whatever is above or below, 
in substance, was made on the first day. But when the earth was first 
made, it was without form and void. Not without some form, which always 
attends gross matter, but void of the form which it now has — which it had 
when Moses wrote — which it had before the flood — and particularly which 
it had on the third day, when it was new-moulded and decorated by God. 
Had man been then formed, he could not have discerned what form it was 
in, for, darkness was upon the face of the deep. The particles of the earth 



ELDER JOHN LELAND. 129 

being as much heavier than water as twenty exceeds twelve, of course, 
sunk the lowest, while the particles of water rose uppermost, resembling a 
deep sea ; and as no light had then been made, (at least to appear,) dark- 
ness covered the whole mass ; but it did not long remain in that predica- 
ment, for, the spirit of God moved upon the face of the waters. By the 
spirit of God, some understand the wind, which is volatile, like spirit, which 
they suppose moved on the face of the waters; if so, then the air was 
made on the first day. If this does not intend the wind, no account is given 
of its creation in the Genessian history ; and as fire cannot exist in a visi- 
ble manner without air, it looks as if the air must have been made before 
the light appeared. But it is more generally believed, that the infinite 
spirit of God is meant. The clauses before this, treat of the creation of 
all above and below, and the dark situation all was in ; and this clause 
speaks of the working of God's power, to produce things and creatures 
out of what was already created : and, indeed, it appears most likely, that 
what the Hebrews call To-kee and Bo-kee, and the Greeks call chaos, was 
made in the beginning of the first day, and that out of this crude mass all 
things were formed. And when the spirit of God thus moved, God said, 
let there he light, which was the first time that God spake. It appears most 
probable, that God, the Son, was the speaker ; from which it is said, in the 
beginning was the Word — all things were made by him — in him was light : 
and the first word was obeyed, for there was light ; likely in the form of a 
pillar of fire, which answered the use of a sun, until the fourth day, when 
the sun was formed. And God saw the light that he had made, and it was 
good in itself, and would be useful to men. The almighty Architect exam- 
ined his work, to see if it was well done, and pronounced it good. And 
God divided the light from the darkness, by causing the light to move round 
the rough mass of matter, or, more likely, the rough mass, to turn round 
the light. In either case, the shadow of the dark ball made darkness, and 
the light shining upon it made it lurid, and the division depended upon the 
diurnal motion, which has lasted to this day. 

And God called the light day, and the darkness, lie called night ; which 
times are to continue, alternately, as long as the earth remaineth. And 
the evening and the morning were the first day. Darkness preceded the 
light, likely, about twelve hours, which was succeeded by twelve hours 
light, which evening and morning made the first day. Various philoso- 
phers say, that darkness was before light, and many nations, such as the 
Romans, Athenians, Druids, etc., began their days in the evening, as also, 
did the Jews their holy days. 

THE SECOND DAY. 

And God said, lei there he a firmament in the midst of the waters. This 
firmament is called heaven ; the visible heavens are intended, which were 

17 



130 THE WRITINGS OF 

spread out like a curtain, on the second day. The use of this expanse was 
to divide the waters from the waters ; from which, some have supposed that 
there are fountains of water above, and that these fountains of the great 
deep were broken up, in the time of the flood, when the waters descended 
in awful cataracts ; or, it may signify nothing more than that the firma- 
ment was to divide the waters which were in the seas, lakes, rivers, etc., 
from the waters which were in the clouds. Obsequious to the Almighty 
fiat, it was so ; and the evening and the morning were the second day. That 
the second day's work was well done, there is no doubt ; but there is no 
account that God inspected it and pronounced it good. 

THE THIRD DAY. 

And God said, let the waters under the heavens he gathered together in 
one place. Before this, they covered over the whole face of the earth, but now 
God broke up, for the sea, the spacious channel, and ordered the waters to 
retire to their destined habitation, and said, " hitherto shalt thou come, and 
no further, and here shall thy proud waves be stayed." This was done 
that the Lord might appear. At this time the pillars of the earth were fixed, 
which made " the morning stars sing together, and all the sons of God 
shout for joy." And God called the dry land earth, and the gathering to- 
gether of the waters, called he seas. The earth includes the two continents, 
and all the islands, but it is highly probable that the face of it differed 
widely, at that time, from its present position. There were seas before 
Moses wrote, and perhaps there were before the flood, and most likely be- 
fore the fall, for God called the waters, seas. The seas at present have a 
communication with each other, but as they wash different shores, and for 
that cause, bear different names, the plural is kept up among us. 

The earth and seas, together, form the terraqueous globe, supposed to 
be a spherioid, though generally treated of as a sphere. The ancients con- 
ceived the earth and seas to be as flat as a trencher, and those who belie- 
ved in antipodes were called heretics. 

The earth seems to be governed by the law of gravitation, subordinate 
to God ; and though small, in comparison to some of the globes, is yet 
great and wonderful in itself, to show forth the mighty works of God. 
The diameter of the earth is computed at seven thousand six hundred and 
thirty-six miles ; the circumference twenty-four thousand miles ;* the sur- 
ficial contents to be above twenty-eight millions of miles • which, if redu- 
ced to acres, would be above eighteen thousand millions : but, if a third 
part of the face of the globe is allowed to be sea, the acres of land would 

* The general computation is twenty-one thousand six hundred, but some make it as great 
as twenty-six thousand ; to form a medium therefore, and to give a round number without 
fractions, I compute it at twenty-four thousand miles. All rny calculations, respecting 
the earth, are made upon that scale, except the foot-note in the introduction. 









ELDER JOHN LELAND. 131 

be more than twelve thousand millions : which would make about twenty- 
one such empires as that of the United States,* one hundred and seventy- 
five such states as Virginia, or four thousand five hundred and fifty such 
as Connecticut. And, if ten acres of land is sufficient for an individual, 
the earth will support more than a thousand millions of souls. 

It is difficult to tell what is in the globular centre of the terraqueous ball, 
whether earth, water, rocks or mineral ; and as difficult to put the point 
of a needle on any part of its ambit, which is not the superficial centre ; 
nature having fixed it under such laws, that every part of it is central. 

The annual motion of the earth determines the length of a year, which 
is about three hundred and sixty-five days, and six hours : and the diurnal 
motion fixes the length of a day, which is twenty-four hours. The surface 
of the earth is unweariedly moving, in her diurnal course, about the equa- 
tor, the distance of one thousand miles an hour, and carries all her inhab- 
itants with her : and as the distance between the earth and sun is ninety 
millions of miles, the earth is moving, with her inhabitants, in the direc- 
tion of her annual circuit, about sixty-four thousand miles an hour. Does 
this surprise you, and make you cry out, impossible 1 If so, only consider, 
that if the earth stands still, according to the vulgar notion, and the sun 
moves round it, the sun must fly at the speed of above five hundred and 
sixty-five millions of miles each day, or, three hundred and ninety-two 
thousand eight hundred and fifty-seven miles each minute, in his diurnal 
course ; which is about fifty-six thousand times as swift as a ball flies from 
the mouth of a cannon. 

The earth is girt round with a girdle of circumambient air, which closely 
adheres to her in all her motions. Should a cannon be placed on the earth 
perpendicularly, and discharge a ball into the air, if the ball should be 
gone two minutes before it returned, the cannon would have removed, in 
that space of time, thirty-three miles, consequently the ball would return 
that distance from the cannon's mouth ; but, as the air adheres to the earth, 
the ball would return to the very point from whence it went. 

The solid contents of the terraqueous globe, is above three hundred 
thousand millions of miles, which, if reduced to inches, would be more 
than eight hundred thousand trillions. An inch of common sand weighs 
about an ounce, Troy, but an inch of water weighs only twelve penny- 
weights. Rocks and minerals weigh much more than sand. If sand maybe 
considered as a medium, the globe weighs as many ounces (Troy) as there 
are inches in its contents. Fifty-one ounces, Troy, are equal to fifty-six, 
avoirdupois ; and fourteen pounds avordupois, are equal to seventeen Troy. 
The earth, by this rule, weighs more than ninety-seven quatillions of oun- 
ces, Avoirdupois, or, above three hundred trillions of tons. 

* The American empire contains six hundred and forty millions of acres, of which, 
fifty-one millions are water. 



132 THE WRITINGS OF 

And God said, let the earth bring forth grass, herbs, and fruitful trees, 
yielding fruit after their kind, whose seed are in themselves, upon the earth. 
The spirit of God, that brooded upon the terraqueous globe on the first 
day, had, on the third day, not only separated the waters from the earth, 
but also impregnated the earth to produce vegetables for beasts and fruit- 
trees for man: and this provision was made before the creatures were 
formed to eat them. So, likewise, it is in the new creation, all spiritual 
blessings are provided in the New Covenant for men before they are new- 
made to receive them. The grass, herbs, and trees, had seed within them- 
selves to produce their kind, which has continued in order down to this day. 
After God had made the earth, he made it vegetate and bring forth fruit ; 
even so when men are created in Christ Jesus and put on the new man, 
they work for God and bring forth the fruits of the Spirit. 

On this third day, the Lord made to grow out of the ground every tree 
that is pleasant to the sight, and good for food ; the Tree of Life, also, in 
the midst of the garden, and the Tree of Knowledge of good and evil, though 
not spoken of until afterwards : from which we learn that creation furnished 
objects to please the senses, as well as to support the rational creature with 
food. Likewise, in religion, not only safety, but pleasure is found ; the 
ways thereof are ways of pleasantness, and all her paths are peace. 

And God saw all that he had done, on the third day, and it was good ; 
no evil had yet appeared : angels retained their integrity, and filial subjec- 
tion to their Maker. 

THE FOURTH DAY. 

And God said, let there be lights in the firmament of the heaven. This 
firmament includes all that space between the earth and third heavens ; 
but that part of it called the starry heavens, seems to be particularly in- 
tended. No new light was made on this day ; but that pillar of light, made 
on the first day, was, on this day, formed into the various luminaries, af- 
terwards spoken of, to divide the day from the night, to he for signs and 
seasons, for days and years. Day and night are governed by the sun ; 
while the sun shines on the face of the earth, it is day, and when it goes 
down, it is night. The length of the day is equal to the presence of the 
sun, and the length of the night equal to his absence. The moon, in her 
fulness, arises upon the setting of the sun, and enlightens the earth during 
his absence ; and, therefore, is said, to rule the Night. When the moon 
fails us in her nocturnal visits, the twinkling stars pay their officious aid, 
and, by reason of their number, cast much light upon the inhabitants of 
the earth. 

These lights were to be for signs ; not for deluded necromancers to prog- 
nosticate by ; no, those dull masses, ignorant of their own existence, can 
never foretel things future, respecting men ; but for signs of good and bad 



ELDER JOHN LELAND. 133 

weather, for the times of plowing, sowing and reaping. And seasons of 
summer and winter, spring and fall. For days, by the diurnal motion, in 
twenty-four hours ; and years, by the annual circuit, in three hundred and 
sixty-five days and a few hours. 

The greater light to rule the day; i. e., the sun, called by the ancients, 
Ur, which word signifies both light and heat ; and, it is evident, that the 
sun is the fountain of heat as well as light. This stupendous orb may well 
be called great, being about nine hundred thousand times the bigness of the 
earth ; placed at the distance of ninety millions of miles from the ball that 
we inhabit ; yet capable of darting a ray of light to us in the space of 
seven and a half minutes. 

This amazing luminary is the centre of the solar system, and once in 
twenty-eight years, all the worlds that play around it, come again to the 
same point and condition. This sovereign of nature, rules the day with 
such resplendent lustre, that no other orb is seen to shine in his presence: 
but instead of being an object of religious adoration, is but a speck of Je- 
hovah's works, placed in the heavens, to show forth the wisdom, power, 
and goodness of the Almighty. 

The smaller light (the moon) to rule the night. The moon is called a 
light, but she borrows all her bright ornaments of the sun. That the moon 
is an opaque body of some kind of matter, is evident, otherwise she would 
not eclipse the sun when she intervenes. 

One entire day of the moon is almost equal to thirty of our natural days ; 
consequently, the moon's night is nearly equal to fifteen of our days and 
nights. 

If the moon is inhabited, it is matter of conjecture, whether her inhabi- 
tants sleep so long at a time, and work as long without sleeping : and how 
much the men of the moon must eat for supper, upon this supposition, is 
matter of speculation. 

The moon in bulk, is as follows : diameter, two thousand one hundred 
and seventy-five miles ; circumference, six thousand eight hundred and 
sixty-four miles ; ambit, above three and a half million, which, if reduced 
to acres, would be more than two thousand millions. But, if one third part 
of the moon's surface, is allowed to be seas, it leaves upwards of one and 
a half thousand millions of acres in land : and, if ten acres of land are 
sufficient to support an individual, the moon will support above one hundred 
and fifty-eight millions of souls. 

The size, complexion, dress, manners, language, laws, and religion of 
those people, we are ignorant of, (although the moon is called our neigh- 
bor.) SwederiburgW s account gains but little credit among us ; the air- 
lalloons have not yet answered the purpose of forming an acquaintance ; 
what future experiments may do, is uncertain. 

He made the stars also. Some, who believe in the existence of worlds 



134 THE WRITINGS OF 

and systems of worlds, prior to the solar system, suppose that this clause 
respects the creation of those stars, which are worlds or centres of worlds, 
and, that though by their inconceivable distance,* they appear to us but 
small points, like the diamond on a lady's ring, yet they are of themselves, 
globes of amazing magnitude. They conclude, that the same hand that 
made the sun and moon, on the fourth day, had made these stars long be- 
fore. But it seems rather to respect those stars, that were made at the 
same time that the sun and moon were. 

Others restrain it to the planetary stars, viz., Mars, Mercury, Jupiter, 
Venus, Saturn, and Herschel. Some of these stars have their moons, rings, 
and satellites playing around them, of which I cannot at this time be par- 
ticular. 

It is best, however, by these stars, to understand not only those already 
mentioned, but likewise Arcturus and his sons, Pleiades, and the cham- 
bers of the south, as well as all the constellations and stars in the heavens* 

And God saw his work and it was good ; free from evil, which had no 
being as yet, and the evening and the morning were the fourth day. 

THE FIFTH DAY. 

On the fifth day, God gave orders to the waters to bring forth living crea- 
tures. On the first day, gross nature was made ; on the third day, vege- 
table life sprung out of chaos, and discovered itself in the grass, herbs and 
trees ; and on the fifth day, animal life was produced. Fish of every 
kind were created, from the largest kraken to the smallest minnows ; and 
fowls to fly in the open air, from the eagle to the fly. These, it seems, 
were produced out of the water, and yet, if we cast our eyes on Chapter 
ii., 19, it is pretty plain that they were made out of the earth. To recon- 
cile both places together, and both to the nature of things, it is supposable 
that they were both made out of the earth at the water's side ; or, more 
likely, out of the mud, under the water. It is also probable, that the fish 
were made in the fore part of the day, and fowls in the after part. There 
is a considerable likeness between these two species of creatures : both 
steer their courses by their tails ; fins and scales to one, are as wings and 
feathers to the other, and both are oyiparous. After God had made them, 
he blessed them with the power of procreation, and bid them be fruitful, 
and fill their destined elements. 

This day's work, also, was well done : God saw that it was good ; and 
the evening and the morning were the fifth day. 

* The nearest fixed star is at such a distance from us, that a cannon-ball must fly at 
the rate of one hundred fathoms a second, and take nearly seven hundred thousand years 
to reach it : the distance being computed at almost two and a half millions of miles. A 
line of wheat-grains, from the sun to said star, allowing four grains to the inch, would 
form a mountain of wheat, more than sufficient to sow forty such globes as this, allowing 
a bushel to an acre. 






ELDER JOHN LELAND. 135 



THE SIXTH DAY. 

And God said, let the earth bring forth the living creature after his kind : 
i. e., let the living creatures be made out of the earth, and live upon it ; 
for, notwithstanding, the earth was impregnated by the spirit of God, and 
warmed by the sun, yet these causes could not create beasts without om- 
nipotent power ; and so it follows, God made beasts, cattle, and creeping 
things after their kind : by which is meant, wild beasts, tame cattle, ser- 
pents and reptiles ; and God saw it was good. 

Thus the earth was made for man to dwell upon, the heavens to cover 
over him as a canopy, the sun to enlighten him by day, the moon and stars 
by night, herbs and fruit-trees for his food, and every living thing for his 
service, before he was formed. Moreover, a garden of pleasure was planted 
in the east part of the land of Eden, with all kinds of useful and pleasant 
trees ; and, to consummate his earthly enjoyments, a river of water went out 
of Eden, and ran through the garden, to water it, which spread out in four 
branches, as it left the garden, and formed the four rivers, Pison, Gihon, 
Hiddekel, and Euphrates. The first of these rivers is nowhere spoken of 
in scripture besides. The second is spoken of, 1 Kings, i., 33 ; 2 Chron. 
xxxii., 30, or, more likely, another river of the same name. The third 
ran through Persia, near Shushan, the palace, and the fourth ran through 
Babylon. 

Almost all parts of the world have contended for this garden, and seem 
to be at as great loss about it as chronologers are about the time in which 
Job lived. Whether it was in Ceylon, Armenia, the land of Judah, Me- 
sopotamia, or in any other place contended for, it certainly was a delight- 
ful spot, and seemed to invite an occupant ; but as beautiful as things ap- 
peared, it had not rained upon the earth. But there went up a mist from 
the earth, being exhaled by the sun, from the seas, rivers, etc., in very 
small particles, and forming a cloud, sprinkled down water upon the whole 
face of the ground. 

And God said, let us make man after our image and likeness, and let 
them have dominion over fish, fowl, cattle and creeping things. These 
words were not spoken to beasts, that could not understand ; nor to angels, 
who were neither of the privy council, nor co-workers with God in cre- 
ation ; but the phrase bespeaks a co-operation of Father, Son and Holy 
Ghost in creating man : and man immediately was made in the image of 
God : not in the image of his deity : that God who cannot lie, could not 
make a being like himself, in that respect. Christ only bears the express 
image of his Father's person, as a natural son bears the image of his natural 
father ; but the first man that was made, bore the image of God as the 
wax bears the image of the signet. He was also in the image of God, in 
this point of view : the Father, Word, and Holy Ghost are one ; so soul, 



136 THE WRITINGS OF 

spirit and body, make one man ; there is a trinity in man, as well as in 
God ; moreover, he was made in the same human shape and dispositon 
that Christ was to appear in, a true figure of him who was to come ; in 
these senses, he was made in the image of God, and was lovely in the 
eyes of his Maker. Male and female created he them. Both sexes were 
in one body. The man is not without the woman, nor the woman with- 
out the man in the Lord. 

It is the opinion of some of the mystic writers, that Adam had power 
to propagate his own species before Eve was separated from him, having 
both the masculine and feminine natures in him ; but it. can hardly be 
credited, that sin has radically altered the shape of man ; and how Adam 
could multiply with such a shape, without he had the power of creating, 
is unaccountable ; and that he had power to create, no man pretends. 
It is best therefore to suppose that God made both natures in one body, 
with an intention of separating them before they procreated. Matter was 
first made, on the first day, afterwards it was remoulded ; then Adam 
was made out of it ; and cast the woman out of man ; so that women are 
the most refined from dross matter — removed the furthest from clay of 
any of the lower creatures. 

After God had made man, he put him into the garden to dress and keep 
it, and immediately constituted him a subject of moral government, by 
enjoining a law (not a covenant) on him, with a penalty annexed thereto. 
This indulgent father and divine legislated, or gave him free liberty to 
eat of all the trees in the garden, and regale himself with all the pleasures 
of paradise ; but as there was one noxious tree,* he would have him avoid 
it ; and said, " My son, you may eat of all the trees in the garden, save 
one, the fruit of which will poison you to death ; and lest my caution 
should be ineffectual, I command you not to touch it ; and to make my 
law forcible, 1 add the penalty of death to the breaker of it, which shall 
be inflicted the very day that the law is broken." This law therefore 
may be considered as a cautionary command, and it appears most likely 
to me that there was a poisonous quality, a physical evil in the tree, that 
would have mortalized Adam, if God had not prohibited it. This pro- 

* Some suppose that the best way to clear the character of God from being the cause 
of every kind of evil, is, to imagine that Adam stood a representative of all the lower 
creation, human, animal, vegetative and the gross parts of it, and that when he sinned 
and forsook his moral order, it threw the whole creation into disorder. That as soon as 
sin raised a war of elements within him, the contagion ran through all the elements 
without him, and brought a curse upon the fire, air, water and earth. That briers and 
thistles and all poisonous weeds sprang up, as a consequent thereof; and that the infec- 
tion rose up in the sap of the tree of good and evil, (which had not this quality before 
the fall, as they judge,) and that the animals received a cruel, venomous disposition from 
the source of Adam's sin, as well as the human world, a wicked stubborn nature. 



ELDER JOHN LELAND. 137 

hibition was also a test of Adam's obedience, to train him up in moral 
subjection. 

After God made Adam and placed him in the garden, he did not choose 
idleness for him, but brought unto him all the beasts and fouls to name ; 
and Adam gave names to them all, by which they were afterwards called. 

Some think that this is a great proof of Adam's primeval wisdom, in 
giving names to the creatures, the signification of which exactly agreed 
with the nature of the creatures to whom they were applied : but it is 
not likely that the names that Adam called them by, had been received 
into his dialect before, (for this affair happened within a few hours after 
his formation,) and if not, I cannot see how the signification of a name 
could exist before the name itself. 

But among all the creatures that were brought before him to name, 
there was not found a helpmeet for him, not one that he could converse 
with ; none to help him keep and dress the garden ; nor any to help 
him procreate. This wonderous creature, man, of whom so much is 
said, was made out of the dust of the earth, in or near Eden ; and after 
God had formed him in human shape, he breathed into him the breath 
of life, and he became a living soul. Vegetative and animal lives were 
made out of the earth, as distillers extract the spirit from grain, etc.; 
and therefore when they die, their spirits return to the earth from whence 
they came ; but the soul of man was breathed out of the mouth of God, 
and therefore when men die, their souls go to God from whence they 
came. At the time when God quickened Adam's dust with animal life, 
he infused the immortal soul into him. Though Eve was in Adam, as has 
been said, yet it is not likely that the soul of Eve was in Adam's soul, 
much less in his rib. 

And the Lord God said, it is not good that man should be alone, I will 
make an helpmeet for him. It may here be observed that the name Lord 
or Jod-he, vah-he, used in this clause, and indeed eleven times in the 
eleventh chapter, is expressive of the eternity of God. Gross nature, ani- 
mals, and the mortal lives of men had a beginning, and will have an end; 
but there is one being who never had a beginning, and will never have 
an end ; and this being is Jehovah, here translated Lord. 

This eternal God saw that it was not good for man so to dwell alone. 
This clause has led some to believe that the defection had begun ; but it 
designs nothing more than that God saw that man could not propagate by 
himself alone, nor be as happy as he might be with an associate. Moral 
evil is indefatigable here, because after this God pronounced all things 
very good. 

The way in which the Lord God made Adam a helpmeet, was as fol- 
lows: He caused a deep sleep to fall upon Adam, which was the first 
time that he ever slept : it was near the close of the sixth day, and per- 

18 



138 THE WRITINGS OF 

haps, Adam was weary with his day's work in naming all the creatures, 
(as the second Adam often was in travelling,) and his senses were all 
locked up for rest. This was a deep sleep ; common sleep would not have 
kept the senses dormant enough to bear the operation that Adam went 
through • but this was so deep that Adam felt no pain while his side was 
opened, a rib taken from thence, and the flesh closed up again. This rib 
the Lord formed into a woman and brought her to Adam. 

Anatomists say, that men have twelve ribs on each side ; if so, we 
should judge that Adam had thirteen, at least on one side, and that the 
superfluous, un mated rib, was taken out for the purpose of a woman. 
The part of Adam that was taken to form a women, was neither from 
his head nor feet ; to teach us that women should not attempt to rule their 
husbands, nor be trodden under foot by them : but the rib was from his 
side, under his arm, near his heart ; to show that the woman is to be by 
her husband, under the arm of his protection, near the heart of his love. 

It looks as if God carried ofF the rib to a little distance from Adam, 
while he formed it into a woman ; perhaps to the same place where Adam 
was formed ; and when God had formed this lovely creature, he brought 
her to Adam ; who upon first sight knew her, at least from whence she 
came, and said, " this is bone of my bones, and flesh of my flesh." Her 
bones and flesh were taken from him, and this he knew/* Perhaps 
while he was asleep, he was taught it in a dream ; or God might reveal 
it to him by impulse ; or we may suppose, that though Adam was in a deep 
sleep when the ribs were taken from him, yet he awaked before it was 
formed into a woman, and stood not far off to see God form it into a 
human shape ; but let him come by his knowledge one way or another, 
he knew from whence she came, and called her name woman, because 
she came from man. 

Even so, when souls are new made by divine grace, they are brought 
to the second Adam, the Lord Jesus Christ ; being drawn by the father, 
not against, but with their wills; and when they come, Jesus knows them 
and calls them by a new name. Therefore a man shall leave his father 
and mother and shall cleave' unto his wife, and they shall he one flesh. 

If these words were spoken by Adam, at the time when he received 
Eve, they were either prophetic of, or preceptives for his posterity ; 
for they were not applicable to Adam's case, who had no father but God, 
and no mother but the earth, neither of which was he to leave for his wife. 

If they are considered as the words of Moses, they were not spoken at 
the time when Eve was brought to Adam, but between two and three 
thousand years afterwards, when the Hebrew historian wrote ; and this 
he gives as a reason why men should cleave to their wives and take care 
of them. 

But rather the words were spoken by God himself, who, at the time 



ELDER JOHN LELAND. 139 

of instituting marriage, gave directions about it. In Mat. xix. 4, 5, where 
Jesus quotes this passage, he informs us that he who made the male and 
female at the beginning, said for this cause, etc. 

And God blessed them with the tokens of his favor and love, and with 
the power of procreation, and said unto them? be faithful and multiply and 
replenish the earth with your offspring, and subdue it, by tilling the ground, 
sowing and reaping, and have dominion over the fish of the sea,, and over 
the foul of the air, and over every living thing that moveth upon the face 
of the earth. As man was to be in subjection to God, so all the crertures 
below were to be in subjection to man, who was appointed vicegerent of 
the world. To the beasts, God gave every green herb, but to man he 
gave seed and fruit-trees. There is no account that God gave the beasts, 
birds and fish to man, for the purpose of eating, or that ever the antedelu- 
vians did eat any of them before the flood ; but it is certain that this divine 
charter gave man the dominion of them all, and very likely he and his 
children ate thereof, before the days of Noah. 

In the day when they were made, they were both naked and were not 
ashamed. It is supposable that the air was temperate, and therefore they 
needed no clothing ; and it is very doubtful whether the elements would 
ever have raged, and fomented storms, if sin had never entered the world. 
However, if it was the design of God to have them wear clothes in future, 
it is probable that he intended that they should manufacture for themselves. 

As sin and guilt were strangers, so shame was unknown. Since the 
fall, God calls upon men to be ashamed of their ways ; and grace teaches 
men to be ashamed of those things that do not profit ; but that which is 
a virtue in a guilty man, would be mean and insignificant in an innocent 
being. 

And the evening and the morning were the sixth day. Upon the close 
of each day before (the second excepted) the Lord pronounced all good ; 
but upon the close of all his creation work, de declares all to be very good. 
Nothing sinful or disorderly had yet appeared ; angels, man and beasts, 
all stood in their poper order and obedience. 

Thus the heavens and the earth were finished, all the hosts of them. 

THE SEVENTH DAY. 

And on the seventh day God ended his work, or had ended his work, for 
all things were made in six days ; and he rested the seventh day from all his 
work which he had made, not that he was fatigued with labor, as men are, 
but he ceased from his work, as it is expressed Heb. iv., 10. And God 
blessed the seventh day, and sanctified it. Although there is no account 
that ever man regarded the seventh day of the week more than any other, 
until the giving of manna in the wilderness, yet this is given as a reason, 



140 THE WRITINGS OF 

in the fourth commandment, why the nation of Israel should rest on the 
seventh day of the week. 

If the decalogue (the ten commadments) is all of a moral nature, the in- 
junction is binding on all nations ; and if all nations were under the bond 
of regarding the seventh day in a holy manner, it is strange that St.- Paul 
never had occasion to reprove the Gentiles, for the breach of it, as the 
Jewish prophet had to reprove their own nation ; and besides, if the ob- 
servance of the seventh day was a moral obligation upon all nations, God 
either designed that the poles of the earth should never be peopled, or the 
moral law required a natural impossibility \ for, at the poles, there is but 
one day and night in a year. Yea, further ; how is it possible for persons, 
under opposite horizons, being antipodes to each other, to keep the same 
day? 

The most, therefore, that can be said, (at least proved,) is that God 
rested on the seventh day ; and that after above two thousand four hun- 
dred years, he ordained that the nation of Israel should keep the same day 
of the week, throughout their generations. If, in the New Testament, 
Christians are commanded to keep the first day, by Christ or his apostles, 
that divine appointment is sufficient ; human legislatures have nothing to 
do in ordaining fixed holy days, establishing creeds of faith, requiring re- 
ligious tests, certificates, or anything of the kind. 

Having made some remarks on the six days' work, and the seventh 
day's rest, the history of which includes the first and second chapters, I 
shall proceed to some observations on the third, which treats of the en- 
trance of sin into the human world ; but, as Satan seems to be a leading 
character in this chapter, it appears necessaiy to say something about an- 
gels, and by what means they were turned from celestial spirits to infernal 
devils. 

But before I enter upon the dark arena, I shall premise a few things. 
First, on the nature of God, and secondly, on the nature of his decrees. 

And who is sufficient for these things ? Can man, by searching, find 
out God, or the Almighty, unto perfection ? Clouds and darkness are 
round about him, yet righteousness and judgment are the habitation of his 
throne. Verily, he is a God that hideth himself, and giveth not a full ac- 
count of any of his matters. Remember, O my soul, how vengeance fell 
on the Bethshemites, for prying too curiously into the ark. " Man was 
not made to question, but adore." Yet, with all submission to divine 
power and wisdom, let me attempt to speak of my God, and the glory of 
his works. 

First. The Almighty exists of necessity, and yet willingly : he is of 
that nature that he cannot but exist, and yet that necessity does not de- 
stroy his infinite freedom ; for he is under no necessity, but that of innate 
law. 
Should I affirm that all God's works are works of necessity, it wouid 



ELDER JOHN LELAND. 141 

convey this idea : that God cannot do anything, more or less than what he 
now does ; which, perhaps, would be an idea unbecoming Omnipotence ; 
and yet it may be safely affirmed, that many of his works are necessarily 
done. If God is under no necessity to speak, yet, when he speaks of 
choice, he is under necessity to speak truth, for he cannot lie. He is un- 
der a necessity of showing forth the glory of his perfections in his works, 
(when he works of choice,) for he cannot work beneath himself. And if 
creation was a deed of choice, and not of necessity, yet judicial works are 
works of necessity ; God's nature being such, that he is under the neces- 
sity of innate law, to judge and punish for the glory of his perfections. If 
it should be thought presumptuous to say, that God cannot punish sooner, 
otherwise, or more severely than he does ; if we consider that love and 
goodness counterpoise power and justice, and that, sometimes, mercy 
rejoices against judgment, it will not appear more presumptuous, perhaps, 
than true. 

The great question is, whether God could have prevented sin or not % 
If the works of creation were works of necessity, i. e., if the nature of God 
was such, that he could not but have made the world when he did, and as 
he did, I conclude that it was not possible for God to have prevented sin; 
but if creation was a work of will, and not of necessity, then God could 
have prevented sin, by having not made the world, and creatures in it, to 
sin. But more of this hereafter. 

Second. Did God decree that angels and men should sin, or not ? A 
decree is the law of a court to accomplish some purpose. No such law 
was given to angels, to Adam, or to his children. The decree, through 
the Bible, is that creatures should not sin. 

But I do not wish to criticise on phrases. The general idea of a de- 
cree, among Calvinistic writers, is the eternal design of God ; the question 
is, therefore, whether it was the eternal design of God that sin should have 
birth, or not ? If it was the design, decree, or secret will of God, that 
creatures should sin, how can it be sin 1 for sin is a transgression of his 
will. If God decreed sin, he decreed that which is opposed to his nature, 
contrary to his law, and what he could not effect himself, nor make his 
creatures effect. Some make a great difference between his secret and 
revealed will. Is not this charging God with duplicity? That there is a 
difference between the law that God works by, and the law given to his 
creatures, is granted. The rule of God's working, is either the law of his 
nature, or sovereign will; for there was no anterior existent to impose a 
law on him ; but the law of his creatures, is his moral and absolute pre- 
cepts; and simple obedience, without gainsaying, is indispensable from all 
rational intelligences. But the question is, whether it was the secret will 
of God, that sin should (in a direct or indirect manner) enter in among his 
creatures, and at the same time forbid it ? If so, it is no wonder that all 



142 THE WRITINGS OP 

the philosophic divines are puzzled to reconcile the goodness of God with 
the misery of his creatures. But why do men talk so? Have they 
learned their theory from Scripture, or divine teaching ? If from either, 
then it is revealed to them, and, therefore, is no longer his secret will. It 
has been observed, that the rule of God's working, was either innate law 
or sovereign will. That sin is agreeable to the law of his nature, I pre- 
sume, no man vindicates ; and if it was his sovereign will that sin should 
emerge, it was then unavoidable ; either God or creatures must effect it : 
God could not, and, therefore, it follows, that creatures unavoidably must. 
If sin then is sin — the parent of sorrow — the cause of death and eternal 
misery, who can justify the goodness of God upon this principle ? If sin 
is according to the secret, sovereign will of God, it is to answer some 
noble purpose ; for all God's appointed works will praise him ; but what 
angel or man can point out any general good effected by sin ? If sin is 
the cause of general good, all creatures should love it ; and if creatures 
should love it, why are they called upon to repent of, and hate it ? 

The first character that God ever discovered himself in, to Adam, (and 
likely to angels,) was that of a moral governor, and he treated him as 
a subject of moral government : first as a legislator, in giving a law ; 
and afterwards as a judge, in punishing crimes. And as it was not 
possible for God to sin, or make creatures sin, so, likewise, (consider- 
ing him in the character of a moral governor,) it was not possible for 
him to prevent it. 

Should a legislator do anything more than make laws, forbidding 
crimes ; should he make places of confinement, and shut up all his sub- 
jects, to prevent their crimes, what a kingdom of miserable subjects he 
would have ; but if he makes them happy, with the freedom of think- 
ing, speaking, walking and working, and only gives them a law of good 
behaviour, it is not possible for him to prevent their transgression : the 
only means that he could make use of to prevent it, would make them 
entirely miserable. So it was with God ; he loved his creatures, and 
sought to make them happy ; and, as rational creatures cannot be happy 
without the freedom of their will, this freedom was established in them 
by God ; and, in this point of view, it was not possible for God to have 
prevented their sin ; as the only means that would have secured them 
from sin, would have made them completely miserable. 

Here, then, we see God, all goodness, seeking the happiness of his crea- 
tures, and the very essentials of rational happiness, by their inadvertence, 
proved their overthrow. 

If the question then is asked, whether sin was unavoidable, or avoidable ? 
the answer is, unavoidable with God, but avoidable with creatures. For 
creatures, in their moral agency, had sufficient power to stand and obey, 
as well as freedom to rebel. If, then, creation is acknowledged to be a 



ELDER JOHN LELAND. 143 

good work, and that God had a right to command the creatures that he 
made, the character of God is clear in the apostacy of creatures ; for his 
foreknowledge of their fall, had no influence on their wills, nor in any 
way occasioned their sin, any more than the foreknowledge of David made 
Judas sell his master. 

The new divinity, (so called,) which declares God to be the efficient au- 
thor of sin, and that sin, eventually, is the cause of great good, represents 
Jehovah as a cruel being, and cuts the nerves of repentance ; for what idea 
must we form of a being, whose nature was such, that he could not discover 
the full glory of it, without the transgression of his creatures, which event- 
ually brings on the damnation of many of them ? And, if the truth of 
God is to abound more by the lies of his creatures, and the wrath of man 
is to work the righteousness of God, how can men be convinced and judged 
as transgressors ? Every honest heart, unbiased by system, upon hearing 
" that God designed men to sin, and that sin will effect great good," will 
confess, that the natural conclusion is, let men sin. 

That the Divine Legislator has given many laws to fallen creatures, which 
were not from the beginning, in which he, (in some sort,) accommodates 
himself to their condition, requires no proof but just to cast our thoughts 
on all laws of civil government, laws of war, and laws of putting away 
wives. These laws were not, and could not be from the beginning. In 
the execution of these laws, he makes use of one wicked man, or nation 
to punish another ; and as the instruments act voluntarily from a wicked 
heart, (although their wrath, in action, praises God,) he punishes those in- 
struments for what they do. Now, if from this consideration, it can be 
proved that God is more glorified, and men, (upon a large scale,) more 
happy than they would have been, if sin had never entered the world, then 
we may say, that sin is the cause of great good : otherwise, the circum- 
stance of Joseph's being sold by his brethren, and Jesus being hated and 
crucified by the Jews will not prove it. 

But to descend to the enquiry respecting angels. It has been observed, 
that no good reason has yet been given to prove that angels were made 
before the first day ; but if they were made ten thousand years before, the 
difficulties are still the same in accounting for their first sin. 

Beasts are all brutal, angels are all spirit ; but men are part brute, and 
part angel. It is a point of dispute in these days, whether materiality be- 
longs to all creatures or not ; if so, then angels were made spiritual mat- 
ter, but whether they were made spiritual matter, or spirit, distinct from 
matter, it is presumable that they were made beings that could neither pro- 
create nor die : and yet it is certain that they were subject to moral mu- 
tability. 

There is no way, in idea, possible to account for the entrace of sin among 
rational creatures, but by considering their wills entirely at liberty ; as the 



144 THE WRITINGS OF 

contrary would destroy the very notion of vice and virtue, good and evil, 
right and wrong. It must, therefore, be supposed that angels, as subjects 
of moral government, were considered under a law, with the freedom of 
their wills, to obey or rebel. But how it was possible for sinless creatures, 
without a tempter, to choose to rebel, is a matter of great weight : yet, as 
difficult as it appears to us, it has certainly been the case with angels. The 
best way that I can conceive of it, is as follows, and which is partly con- 
jectural. 

One reason why Jehovah was six days in forming the worlds and their 
inhabitants, was, that angels might see what he could do ; who stood by, as 
spectators, and sang together, and shouted for joy ; and it looks most likely 
that not one of them had sinned before the third day, for they all sang for 
joy ; which would not have been the case, if any of them had commenced 
rebellion. 

And further, it is probable that none of them had rebelled on the sixth 
day ; for God, at the close of that day pronounced all very good. It is a 
further conjecture, that sin had not raised any commotion in the universe 
until after the seventh day ; for, on that day, God rested ; seeing nothing 
out of order in all his works. But, soon after this, (perhaps on the eighth 
day,) the rebellion broke out. 

The last of creation-work, was man ; at the sight of whom, angels were 
filled with wonder, to see a body so noble, erect, and possessed with such en- 
dowments of mind ; but while angels were wondering, said God to angels, 
" my Son shall assume the nature, and appear in the form, of that man, 
whom ye now behold ; and I command all of you to worship him as an 
incarnate God." This was the first time that Christ was brought into the 
world, by name; and when Jehovah brought his first begotten into the 
world, he said, " let all the angels of God worship him. 5 ' This appears to 
be the test of their obedience \ and the trial was, whether they would wor- 
ship a being in a nature inferior to their own, merely because God com- 
manded them to. At this juncture, angels had full power to obey, and yet 
their wills were free to rebel ; for God treated them as subjects of moral 
government, and exercised no coercion over them. 

Angelic wisdom now began to reason. " What," said angels, " shall we 
worship a nature inferior to our own ; why not worship a beast as well ? 
It will be idolatry to worship a creature, and man is but a creature ; our 
wisdom tells us, therefore, that it is best not to obey." Here rebellion arose. 
The wisdom of angels could not comprehend how divinity and humanity 
could be personally united ; and, therefore, to prevent idolatry, they trans- 
gressed a divine command. Let our views be ever so good — let our rea- 
soning be ever so fair — yet, if we refuse to obey a plain command, because 
we do not understand every thing contained in it, we are guilty of that 
crime which turned celestial angels into infernal devils. 



ELDER JOHN LELAND. 145 

To say that the first sin came from a sinful cause, is absurd ; and to sup- 
pose that it came from a holy cause, is contrary to the order of nature. It 
is best, therefore, to conceive of it as arising from the limited wisdom and 
inadvertent conduct of sinless creatures. Sin, then, is the creature of be- 
ings, who are, themselves, the creatures of God. It is highly probable, 
from the order of God's works, that some angels were more noble and ca- 
pacious than others, and that one of the high rank, perhaps the highest that 
God made, took the lead in the rebellion, and used his angelic oratory to 
persuade the rest to follow him, who, to this day, has a kind of subordin- 
ate government over others. When they are called devils, he is called 
their prince ; and when he is called the devil, they are called his angels. 
But let it be observed, that angels acted personally for themselves ; one 
was not a representative for another ; and, as they do not procreate, cor- 
ruption of nature is not Communicated by generation. 

If it should be objected, " that if the first cause of sin was the limited 
ivisdom of creatures, it impeaches the goodness, or wisdom and power of 
God : for, if God was infinite in goodness, and sought the happiness of his 
creatures, he would certainly have made their wisdom so extensive that they 
could not have erred in judgment, provided his wisdom and power could 
have effected it." 

The answer is, infinity belongs alone to God. Had angels been endowed 
with ten thousand times as much wisdom as they were, their wisdom would 
still have been limited to a point, infinitely inferior to the immense circle 
of Jehovah, and their trial would still have been the same. And will any 
man cooly say, that the great first cause — the cause of all causes and things, 
(sin excepted,) — is wanting in goodness, power, and wisdom, because 
he did not — could not, make things equal to himself. 

The truth is, angels were endowed with wisdom, sufficient to make them 
as happy as the angels now in heaven are ; and with power to do as much 
as God required them to do. And that creatures, as holy and wise as the 
angels, could be inadvertent, needs no proof, but to think of their fall. 

It was an essential of angelical existence, that they should have the power 
of going through matter, and entering any material creature : and therefore, 
though they lost their moral excellences by the fall, yet they were not de- 
prived of that power and wisdom, essential to their existence ; had they 
been deprived of these — their hell — their very existence would have been 
extinguished. That Satan still retained these things after his fall, appears 
evident, by what follows. 



19 



146 THE WRITINGS OF 



CHAPTER III. 



Now the serpent was more subtle than any beast of the field which the Lord 
God had made. The prince of devils, having been so successful among the 
angels, made his attempt upon man. The serpent here intends either that 
reptile, called a snake, or the devil in a real body of a snake, or else the 
devil in the form of a snake. Various Jewish authors say that animals 
had the power of conversing, before the fall, but this wants proof; without 
which, this seducer must have been more than a snake, for he spake : and 
further, the Scripture seems to hold forth that the seduction of our first pa- 
rents was by the devil. 

If this serpent was the devil in a snake, the question is whether the snake 
acted voluntarily and understandingly, or involuntarily in ignorance 1 If 
he understood what he was about, and formed a confederacy with the devil 
to go into the malevolent enterprise, he then deserved the judgment and 
punishment he met with ; but if we acknowledge this, it proves too much, 
for by this rule the snake was a sinner before Adam or Eve was. If the 
snake acted involuntarily, i. e., if the devil assumed and used his body, 
merely as a machine, and the snake was ignorant of the intrigue, of course 
he must be innocent of the crime : why then should he be punished ? To 
escape this difficulty, some have thought that the devil, only in the form of 
a serpent, was the seducer : the name that some serpents are called by, 
signifies seraph, and perhaps the devil might appear, at this time, in the 
form of a fiery flying serpent or seraph, which form good angels had ap- 
peared in before to Eve, and thereby transforming himself into an angel of 
light, might deceive Eve the more readily : and yet some of the denunci- 
ations to the tempter, seem to suit the snake better than the devil, and look 
as if God meant to punish the devil as the agent, and the snake as the in- 
strument. 

Supposing the snake guilty of no crime, yet he who made the earth, and 
all that is in it, for the use of man, might subject the snake to what he did, 
for the service of man, by putting enmity between them, that whenever men 
see a snake they may be put in mind of the fall, and be humble for it. 

That God has ordered the death of beasts for the service of man, is evi- 
dent from the sacrifices. If animal death was occasioned by the sin of 
man, surely the snake may suffer a little for his good ; and if it is true that 
beasts would have been slain for the support of man, had man never sinned ; 
that God made them purposely to lay down their lives for men ; who can 
impeach the goodness of God for putting the serpent to a little disgrace for 
the profit of man, although he had been guilty of no crime ? It is best 
therefore to suppose this serpent was the devil, in a real snake. 

This serpent was subtle. Serpents are famed for their wisdom and subtlety, 



ELDER JOHN LELAND. 147 

and, although the fox may be more crafty than serpents in general, yet this 
serpent, being actuated by the devil, was more subtle than any beast of the 
field that God had made. And he said unto the woman, who perhaps was 
a little distance from her husband, or if they were both together, he first 
attempted Eve, being the weaker part. The devil spake in the serpent, as 
the angel of the Lord did in Balaam's ass : the words he said, were, " yea, 
liath God said, ye shall not eat of every tree in the garden." He begins with 
a yea to affirm it, yet speaks afterwards by an interrogation, in which his 
subtlety appears. Some suppose that the evil first arose when Eve wandered 
away from her husband in the garden, without his knowledge of it ; but it 
is not certain that she was alone when the serpent accosted her, nor is it 
likely that the mutual love between them would admit of their being far 
apart, without the labor in the garden called for it : and if duty called for it, 
there could be no crime in it. Others think that the disease began when 
Eve gave the serpent audience, but it does not appear that she suspected 
him to have been a deceiver. If, as has been conjectured, the devil appeared 
in the same form that good angels assumed before, where was the impru- 
dence of the woman in receiving him I And, even supposing Eve to have 
known him to be a deceiver, yet she answered him well, in these words, 
we may not eat of the fruit of the trees of the garden, freely. God is so far 
from restraining us, that he has given us free liberty to eat of all the trees but 
one, which is in the midst of the garden,, which tree bears a poisonous fruit, 
of which God has bid us beware ; and lest his caution should be disregarded, 
he has made it the test of our obedience, and threatened us with something 
awful, which he calls death, if we eat thereof. Some imagine that Eve 
was guilty of adding to, and taking from.the words of God, in her reply to 
the serpent. The words that she added, were, neither shall ye touch it :. and 
instead of saying, ye shall surely die, she said, lest ye die. But it may be 
observed, that Eve had orders second handed ; when they were delivered 
by God to Adam, it is most probable that Eve was not formed, but Adam 
gave her information thereof, and if he had not been particular in detail, 
it was his error and not the error of Eve. But the words themselves con- 
vey no idea,, (that I can see,) distinct from the words spoken to Adam by 
God himself: and, if men or women are guilty of a crime for not quoting 
words exactly, Peter, and Paul, and the Son of God, too, were guilty. Then 
said the serpent to the woman, ye shall not surely die. These words were 
in direct contradiction to the words of God ; in them he gives God the lie. 
From this, he is said to be a liar from the beginning. These words, no 
doubt, shocked Eve to the heart, and I think the shock was fatal. The 
deception here began. Eve called in question the immutability of God, 
and supposed that this shining form had brought her some intelligence that 
God had revoked his threatening. But if the contagion had not yet taken 
place, it did before the serpent had done speaking ; for when he had 



148 THE WRITINGS OP 

done, Eve was disarmed of all her confidence, and answered the serpent 
no more. The serpent proceeded. For God doth know that in the day ye 
eat thereof, then your eyes shall he opened, and ye shall he as God's, know- 
ing good and evil. Here the devil speaks highly in commendation of the 
knowledge of God, but not so of his goodness. He had before insinuated 
that God withheld from them what might make them happier ; and now 
he represents God as doing it designedly : that as he knew the quality of 
that tree to make them wise, he prohibited it to keep them in ignorance. It 
looks as if the devil, before this, had told Adam and Eve (the latter at least) 
that they were naked, and that it was very indecent ; but, when they ex- 
amined themselves, they saw no cause of shame in their nakedness, which 
the devil imputed to their ignorance, and told them that if they would eat 
of that tree, their eyes would be opened to see their shame as plainly as 
the Gods (the angels) did, and would know that what he had told them 
was true ; or that they would be as Elohim, the divine Creator, and know 
abundance. 

As Eve before suspected the immutability of God, she now had her ears 
opened to hearken to anything, and credited what the serpent said so far 
as to examine for herself. The deception had prevailed so far, that her 
mind was blinded. For when the woman saw that the tree was good for 
food, and pleasant to the eyes, her taste and sight took the lead of her 
mind, and preponderated against the divine prohibition : which proves that 
her senses were vitiated before she ate of the tree. And what mainly in- 
fluenced her to eat, was that the fruit of the tree was desirable to make one 
wise. And surely, said Eve, God, who is so good, never wishes us to live 
in ignorance : what we know of God already makes us admire him ; how 
great then will be our wonder and adoration, when our eyes are opened, 
and we are as God's, knowing good and evil. " Gold may be bought too 
dear." It is wisdom in creatures to live ignorant of those things that 
cannot be known but by rebellion ; but false reasoning had so much weight 
on Eve, that she withstood the tempter no longer, but took the fruit of the 
tree and did eat ; in which action she broke the divine command, and be- 
came culpable. And as soon as she had eaten, she used her voice to per- 
suade her husband to do likewise ; who, it seems, was near at hand, if not 
on the spot. St. Paul informs us, that the man was not deceived, hut the 
woman being deceived was in the transgression. In which words the sup- 
plement first seems to be left out ; for, without that supplement, the man 
was not in transgression at all. His meaning, therefore, is that the woman 
was first deceived and first in the transgression ; for if Adam was not de- 
ceived by the words of the serpent to Eve, (who might stand by as a spec- 
tator and hear all that passed,) yet he was deceived by Eve. Some think 
that it was conjugal love that made Adam eat ; who, rather than lose his 
wife, would disobey his God; if so, the excess of his conjugal love was 



ELDER JOHN LELAND. 149 

his first depravity ; so that the beauty and charms of Eve deceived him. 
But it is most likely that Eve, by extolling the sweetness of the fruit, 
and its excellent effects, deceived him. 

As Eve was persuasive with her voice, so she was officious with her 
hands ; for she gave to her husband and he did eat. If Eve was not a 
part of Adam, as federal head, then her transgression was only personal, 
for herself, and God could have killed her, and made Adam another 
helpmeet ; and, if this was the case, then our fall depended upon Adam's 
transgression alone, and what Eve did in no way effects us ; but I 
think that the whole man (Adam and Eve) was federal ; and that when 
the defection began in Eve, the female part, the total apostacy was not 
to be prevented. And after they had transgressed, 

The eyes of them ooth were opened ; to see what good they had lost, 
and partly what evil they had incurred ; to see themselves stripped of their 
original righteousness. Innocence was now gone, and guilt began to 
swell their breasts. And they knew that they were naked; by such a 
knowledge as to be ashamed of it. At first, they were not clothed with 
hair, feathers nor scales ; their clothing was their moral virtue, and when 
that was gone, they saw themselves more naked than the animals, more 
vile than the beasts that perish. And they sewed-Jig leaves together and 
made themselves aprons. Not with needles, which were not then in ex- 
istence, but either fastened them together with thorns, or, what is more 
likely, wreathed them together, and bound them around their waists, and 
let the longest leaves hang down before them, like aprons, to hide their 
nakedness. The fig-leaves they chose because of their large size. Equally 
foolish are men, who strive to make a clothing for their naked souls, with 
their own works. What follows, is the appearance of the Lord God in 
the garden — his arraigning Adam, Eve, and the serpent before his bar — 
their trial and respective dooms. But before I enter upon these heads, I 
shall inquire into the nature of the penalty, annexed to the law that was 
given to Adam. The law was : " Thou shalt not eat of the tree." The 
penalty threatened, in case of transgression, was : " Thou shalt surely die." 
The time in which the penalty was to be inflicted, was: " The day that he 
should eat thereof." 

It is most commonly believed that the death of the body — the death of 
the soul — and the eternal death of both body and soul in hell are included 
in the threatening, and that all these would have been inflicted on Adam, 
on the day of his fall, if a mediator had not appeared ; but these things re- 
quire investigation. 

By the death of the body, is understood the exit of the soul, the extinc- 
tion of the animal life, and a putrefaction and rottenness of the earthy 
parts. This death, I believe, was contained in the threatening, under this 
restriction, that all of it was not to be inflicted on the same day. The 



150 THE WRITINGS OF 

words of the threatening are rendered, by some, dying ihou shalt die ; 
and seem to convey this idea : that in the day that Adam should eat of the 
tree, he should be mortalized — made subject to vanity, pain and sickness, 
which should never quit him till he should be reduced to death ; and in 
this light God seems to explain it, when he says, In sorrow shalt ihou eat 
all the days of thy life, until ihou return to dust. This was fulfilled on 
Adam, and is fulfilled on his progeny. Whether the seeds of death were 
occasioned by the poisonous fruit, (which is probable enough,) or planted 
by God in a judicial manner, thay have certainly raised a war in the ele- 
ments that compose man, that will not cease their rage till he expires — 
there is no discharge in this war. 

The objection to this doctrine, is this : If the Death of the body was any 
part or all of the penalty annexed to the law, and Jesus, the security of his 
people, suffered death for them, with what propriety can justice punish 
them with death, when their security has paid it 1 To this it may be re- 
plied, that Jesus died, not to free men from it, but to follow death to his 
last retreat, in order to destroy death and raise men therefrom. Further, 
though Jesus laid down his life, yet he did not turn to dust, which seems 
to be the penalty annexed : this the real debtor pays, and not the surety ; 
and besides, it is not certain that Jesus ever undertook to bear or palliate 
the penalty of that law ; but it is most likely that the whole of the annexed 
penalty was inflicted on Adam and his posterity, and was no way mitigated 
by the Mediator. But more of this hereafter. 

If by the death of the soul is meant alienation of affection and enmity 
against God, it is not rational to conclude that this death was any part of 
the penalty; for this reason : alienation and a carnal mind had taken pos- 
session of Adam and Eve before they broke the test of their obedience ; 
and if spiritual apostacy preceded the transgression, it could not be the 
penalty inflicted for the crime. Nor would it sound very well to read the 
words of the Lord thus : " In the day that thou eatest the fruit of th« tree, 
I will make thee an alienate, carnal, hardhearted enemy to thy Creator.'' 
Those who believe that spiritual apostacy was any part of the penalty, and 
that Jesus, the surety of his people, endured the penalty for them,, would 
do well to ask themselves this question : Was Jesus ever made an alienate, 
carnal, hardhearted enemy to God ? If not, how could he have borne the 
penalty, if spiritual death was included in the penalty ? 

But if by the death of the soul is understood simply its separation from 
God, the conclusion is not so absurd, that it was part of the penalty. The 
souls of Adam and Eve first wandered away from God, after Satan and 
sin, before they ate the interdicted fruit ; and, therefore, God, in a judicial 
way, withdrew himself, and gave them up to the fury of Satan and sin as 
a just punishment. This Jesus endured for his people ; he was forsaken 
of God, and given up to Satan, sin and sinners. 



ELDER JOHN LELAND. 151 

That something more than natural death came by the fall, is certain ; 
and it is as certain that much sin was committed by Adam and Eve, ex- 
clusive of eating of the tree ; it seems most elegible, therefore, to suppose 
that morality was the penalty, and that other evils arise, either as the at- 
tendants of sin, or the natural consequences thereof, many of which are 
communicated by ordinary generation. 

It is pretty plain that many deaths spoken of in the Scripture, such as 
famine, pestilence, captivity ; and the deaths that St. Paul and others were 
often in, as well as the death of Abel, Absalom, Haman, etc., were not 
contained in the threatening of God to Adam ; because Adam and ten 
thousand times ten thousand besides never felt them : and yet it is certain 
that all the complicated miseries of this life, death and damnation, come 
in at the door of sin, either as the attendants or natural consequences of 
sin, or what are inflicted on men in a judicial manner, for the breach of 
the laws of nature and revelation. 

How is it possible that corporeal and eternal death were both contained 
in the threatening ? The first says, the body shall die and turn to dust, 
the last says, that the body shall endure eternal pain. It cannot be well 
supposed, that God told Adam, that if he should eat of the forbidden tree, 
his body should die, and that he would send his son into the world to die 
and destroy death, and raise up his body again to endure eternal pain : If 
so, then the whole plan of salvation was made known to Adam, in the pre- 
cept given, and the penalty annexed ; which would be strange divinity to 
imagine. The above observation therefore seems best; to consider dam- 
nation as the effect of sin, in a final issue, and as not being contained in 
the threatening. 

Having made these observations, I pass on to the chain of history, 
which speaks of the Judge of all the Earth coming into the garden, and 
arraigning the criminals at his bar : which is introduced, thus : 

And they heard the voice of the Lord God walking in the garden in the 
cool of the day. From which we learn that sin did not destroy the sense 
of hearing. By the voice of God some understand thunder, and suppose 
that sin having entered the world, set the elements at war in peals of thun- 
der : but rather God spake with his usual tone, which Adam and Eve knew ; 
and as he spake, he appeared to be walking among the trees of the gar- 
den, and drawing towards them. This was in the cool of the day. Satan's 
temptations and man's rebellion were both performed before on the same 
day ; and in the cool of the evening, when the sun was nigh down, and the 
cool breezes began to blow, God came walking towards them. 

And Adam and his wife hid themselves from the presence of the Lord 
God amongst the trees of the garden. As they had lost the image of God 
they could not be happy in his presence, and (if Adam spake the truth,) 
they were afraid of him, as well they might be, since they had broken the 



152 THE WRITINGS OF 

law which an omnipotent God had given them. Guilty fear appears to be 
the first evil that raged after the fall ; and this still remains in all Adam's 
posterity, until they are reconciled by the blood of the Lamb, and are 
made partakers of that love which casts out fear. This fear made them 
flee from the presence of the Lord, which all men are prone to while unre- 
generate : they go astray as soon as they are born, giving God the back 
and not the face. Blindness of mind is seen in this procedure, that they 
should imagine that God was local, like themselves, and that they could 
hide from him : But of this error they were soon convinced, for the Lord 
God called unto Adam, and said unto him, where art thou 1 I placed you 
in the garden, and appointed you your labor, but where are you now ? 
God knew where Adam was, but chose to make Adam confess what he 
had done. And Adam said, I heard thy voice in the garden and I was 
afraid, Because I was naked, and I hid myself. 

The sins that appear in Adam's answer, were dissimulation and self ex- 
cuse. His dissimulation is seen in endeavoring to conceal from God the 
real cause of his fear, which was his eating the forbidden fruit ; whereas 
Adam represents it to be his nakedness ; in which he would excuse him- 
self, and charge God with the cause of it, in not making him with a cov- 
ering. 

And God said, who told thee that thou wast naked? Not I. When thou 
wast first made naked, I never accused thee with it ; your nakedness did 
not prevent your access to me, nor cause me to reproach you ; nor were 
you ashamed of it before : who then has told you of it in a sneering man- 
ner ? If any one, he must be an enemy to me and my government, and 
a seducer to you ; and therefore I ask you the question, Hast thou eaten of 
the tree whereof I commanded thee that thou shouldst not eat ? 

And the man said, the woman whom thou gavest to be with me, she gave 
me of the tree and I did eat. Here Adam makes use of nineteen words instead 
of saying yes. Fifteen of them are used as an apology, and four as a confes- 
sion. Long apologies and short confessions have prevailed among men ever 
since. What Adam said, was true ; and yet it is spoken with such an air as 
to cast blame on the woman, and finally upon God himself. He sought to 
screen himself by the seduction of the woman, and finally intimates 
that if God had not imposed that woman upon him, he should not have eaten. 

The Judge then proceeded to examine the woman, and hear of her, 
whether she owned the charge of her husband, and what defence she had 
to make ; and said unto her, what is this that thou hast done ? If you ac- 
knowledge the accusation of your husband, what is this great wickedness 
that thou art guilty of? The woman did not deny the charge of Adam, 
but, like him, excused herself, by accusing her tempter, and said, the ser- 
pent beguiled me and I did eat. As fond as she was, before this, of theser- 



ELDER JOHN LELAND. 153 

pent, (as is supposed by many) being naked like herself; yet being be- 
guiled by him, and exposed to punishment, she would fain excuse herself, 
and expose the tempter. 

The serpent, who had received his doom before, was not interrogated 
at this time by the Judge ; but was proceeded against with some denun- 
ciations in addition to his former punishment. In transgression, the Devil 
was first — next, the woman — and last, the man. The inquest began first 
with the man — and then the woman ; no inquiry being made of the ser- 
pent. But judgment was denounced on them according to the order of 
their crimes, — first, on the serpent ; next, on the woman ; and last, on 
the man. 

The judge addressed the serpent as follows : — 

Because thou hast done this, i. e. beguiled the woman, thou art cursed 
above all cattle. Those that were tame, and to live among men, and 
above every beast of the field, such as were or should be wild ; living in 
the forests and mountains, not to assist or be assisted by man. Upon thy 
belly shalt thou go, without wings or legs, and dust shalt thou eat all the 
days of thy life. As this respects the instrument (the snake) it strongly 
indicates, that before this, the serpent was the favorite of Eve, among all 
the cattle and beasts ; but now it should be abhorred above them all : and 
also, that before this action, the serpent used to fly, go on legs, or creep 
erect ; but now he should be degraded to creep his whole length on the 
ground, and lick the dust as long as he lived. And as it respects the 
agent (the Devil) it sets forth the abhorrence that he should meet with ; 
being ever spoken of with contempt ; that he should never soar to heaven 
or walk with majesty on earth, but be despised by all, and feed on the 
sordid lusts of men : and as he will live for ever, he never will rise from 
this abject state. 

And I will put enmity between thee and the woman. Before this there 
was great friendship and intimacy between the serpent and woman ; but 
now the friendship was broken, never to be restored again. Serpents are 
ever fearful of men, and men are at constant variance with serpents : wo„ 
men, in particular, cannot endure the sight of them. And with regard to 
the Devil, though men are fond of his ways, yet they are always averse 
to his name and character, and are prone to call every disagreeable thing 
that frets and plagues them, by his name : and the Devil is the common 
enemy of men, and cannot love them, even when they weary themselves to 
death in his vassalage. 

And between thy seed and her seed. The whole serpentine race, and 
all the posterity of Eve are at enmity, as has been observed ; but by the 
seed of the Devil, we are not to understand his angels, who joined him in 
the rebellion, but wicked men, who are called the children of the wicked 
one ; and are said to be of their father, the Devil : particularly Cain, who 

20 



154 THE WRITINGS OF 

was of that wicked one, and slew his brother ; and all of his character. 
By the seed of the woman, is meant, not only the generation of the godly 
in every age of the world, between whom and the ungodly, there is always 
an irreconciliation, but principally the Messiah, who was a descendant of 
Eve, and the child of the Virgin Mary ; who took not on him the nature 
of angels, but the nature of man ; that through death he might destroy the 
Devil. At this seed the heathen rage, the kings of the earth set them- 
selves at war, and all the ungodly are at variance. 

It shall bruise thy head. When men encounter a snake, they are never 
contented till they have crushed his head ; even after ever so many blows 
upon his back : so it was with Jesus; after all the blows of doctrine and 
miracles that he gave Satan, while he was living on earth, yet he never 
ceased till he bruised his head on the cross ; where he destroyed all the 
projects, disconcerted all the schemes, and broke the power of the Devil, 
and took the wise in his own craftiness ; and will never cease till he has 
levelled his kingdom to the ground, and brought down his horn to the 
dust. ■** • 

And thou shalt bruise his heel. As this refers to the snake, by reason 
of his creeping on his belly, he can only strike the heel, at most, the 
lower part of man ; and as it concerns the Devil, he could only bruise the 
heel of Christ; i. e. his human nature, which is inferior to his God-head. 
This heel Satan bruised with his temptations, and raised his instruments 
to bruise him to death on the cross. 

The Judge next proceeded against the woman, and said unto her : — 

I will greatly multiply thy sorrow and conception ; or in thy conception ; 
for it is not to be understood that Eve was to conceive more children for 
her transgression ; but that her sorrows, in conception, should be greatly 
multiplied. It is not likely that women would have had many if any sor- 
rows in bearing children, if sin had not entered the world ; but now they 
bring forth their children with multiplied sorrows. But, notwithstanding 
their sorrows are so great in bearing and bringing forth children, yet, 
(said God) 

Thy desire shall be to thy husband. That women in general have a de- 
sire to enjoy husbands and conceive by them, is evident, from the discon- 
tent of those who have no husbands ; and those who have husbands and 
no children. But as the same word is used in the affair of Cain and Abel 
chap. iv. 7, it seems rather to respect her subjection to her husband. Ru- 
lers address their subjects by command; but subjects address their rulers 
by desire, in a supplicative manner; and as Eve was first in the trans- 
gression, and a tempter to Adam, she, and all her sex are reduced to the 
subjection of desiring their husbands instead of commanding them. In- 
deed, by the order of Nature, the man being first made, the woman was 
to be in some subordination ; but by reason of the order of sin, the woman 



ELDER JOHN LELAND. 155 

being first in the transgression, this subjection is greatly increased ; for so 
it follows, — 

He shall rule over thee — In a lordly, cruel manner ; which is the case 
of women in general, and a great curse it is ; and when they meet with it 
they should remember that it is for their sin. 

Next the man is called to the bar, and proceeded against as follows : — 

Because thou hast hearkened unto the voice of thy wife. This shows that 
Eve used her voice to persuade Adam to eat. To hear the voice of a 
wife, as a counsellor, is becoming a husband ; but to be enticed by a wife 
to transgress a divine command, is the first imprudence that Adam was 
charged with. It is no crime for a man to be tempted, if he withstands 
the temptation ; but the guilt of the tempter will not expiate the crime of 
the man who is overcome by the temptation. And this was Adam's case. 
See what follows : 

And thou hast eaten of the tree of which I commanded thee, saying, 
thou shalt not eat of it : meaning the tree of knowledge of good and evil, 
of which so much is said. It is not likely that this tree bore the same 
name before Adam ate thereof, but took its name from the crime of Adam : 
Adam and Eve knew good before the fall, but by eating of that tree they 
were brought to the knowledge of evil. It is true, that the tree is called 
by that name before the fall, but it is most likely it was so called by antici- 
pation — Moses giving it the same name that it was called by after the fall. 
This tree stood in the midst of the garden, near the tree of life ; but the 
fruits of the two trees differed widely : the first bore fruit to mortalize, 
the last to immortalize. 

It is evident that Adam and Eve apostatized before they ate of the tree, 
but the prohibition of that tree being the test of their obedience, for the 
breach of that, God gives out the doom : Cursed is the ground for thy 
sake. 

Some suppose that, if sin had never entered the world, the earth would 
have produced her increase spontaneously ; but, in chap, ii., 5, it looks as 
if man at first was made to till the ground ; and yet it is clear that sin has 
brought a great curse upon the earth. I conclude that a little labor for 
recreation would have been sufficient, had not sin marred the face of the 
earth : but now, says God, In sorrow shalt thou eat of it all the days of thy 
life. 

Adam lived nine hundred and thirty years ; and so many years he ate 
the fruits of the earth in sorrow, sweat, labor and pain ; which grievous 
debt is entailed on his offsprings. The profit of the earth is for all — the 
king himself is served by the field — all live upon the fruits of the earth, 
and all eat thereof in sorrow. Let men live where they choose, follow 
what calling they please, yet sorrow attends them all the days of their 
lives. 



156 THE WRITINGS OF 

Thorns also and thistles shall it bring forth to thee. The earth brings 
forth herbage for beasts spontaneously, but men have to till the ground, 
labor in the field, toil and sweat to kill the thorns and thistles, and noxious 
weeds in general, to raise vegetables and bread for themselves ; and this 
fatigue lasts until they return to dust. 

For dust thou art, and unto dust shalt thou return. Adam's body was 
made out of the earth, his animal spirit distilled from it ; and when God 
recalled the soul that he breathed into him, the animal spirit was extin- 
guished, and his body turned to dust. The same fate follows all his off- 
springs. 

In this manner God explains the threatening that he gave to Adam be- 
fore, and he is not a man that he should lie, but was as good as his word ; 
and it appears to me, that whatever was contained in these words, " In the 
day thou eatest thereof thou shalt surely die," was fully inflicted on Adam, 
and was not mitigated by the Mediator ; for God appeared as a judge to 
execute his law, and never so much as mentioned a Mediator to Adam 
and Eve in the whole process. I am also as well convinced that many 
evils befel Adam, and do befall us, that were never contained in the 
threatening, as I have observed before. 

The seed of the woman was spoken of to Satan, not as a saviour, but 
as a destroyer ; to convince him, and all his species, that though they re- 
fused to worship an incarnate God, and had prevailed over Adam and Eve, 
yet he should proceed from the woman, and wear a human form, and 
prove an over match for them all. 

Adam and Eve, who stood by when God spake these words to the ser- 
pent, might yet hope at least of temporal life, and perhaps of eternal life, 
through the seed ; but this no way diverted the threatening. 

And Adam called his wife's name Eve ; which name signifies to live 
or she liveth. As she was not annihilated, as he might expect, with him- 
self, he gave her this name to perpetuate the action. Adam, before this, 
had given names to all the beasts, and the name of woman to his wife ; 
but now, hearing that she was to bear a seed, and seeing her still alive, 
gave her a new name — Eve. 

Because she was the mother of all living : i. e., of human kind. These 
words were added by Moses, which he offered as a reason why Adam 
gave his wife that name, or spoken by Adam, knowing that she was the 
only woman in the world, and that from her the whole human race would 
proceed. All nations upon the face of the earth, though bearing different 
colors and shapes, and in a multitude of conditions, must own Eve for 
their mother. 

And the Lord God made coats of skins and clothed Adam and his wife. 
These skins were taken from beasts ; but on what account the beasts 
were slain, is uncertain. It is the opinion of some, that before Adam fell 



ELDER JOHN LELAND. 157 

the beasts came to him by instinct, and willingly offered their lives to 
serve him ; and that, if sin had never entered the world, man would have 
lived upon animal food ; and this opinion is supported, by observing that 
the earth would soon have been overstocked with beasts and fowls if none 
of them had died ; and further, they remark that some beasts and fowls 
were made to slay others, and live upon them ; that the very shape of some 
of them indicates that they were made to devour ; that claws, long teeth 
and hooked bills, would have been useless and troublesome to creatures 
designed to live alone upon vegetables ; and, finally, they cannot believe 
that the sin of man should bring death upon beasts. 

If these things can be maintained, it is not difficult to say where God 
found these skins to clothe Adam and his wife with. Adam and Eve hav- 
ing killed these beasts to eat their flesh, flayed off their skins, in some 
such way as savages do, without knives, and laid them by as useless ; but 
now God taught them that their skins were as good for clothing as their 
flesh was for food. But these things are questionable. 

It is not certain that animal flesh was ever eaten by man till after the 
flood. The fruits of the garden, the herbs, and every tree yielding seed, 
are all that were given to Adam and L Eve to eat, in their first charter ; 
and after the fall, they were to eat their bread by the sweat of their brows. 
And how beasts could lay down their lives without pain, is inconceivable ; 
and to suppose that they would have come instinctively and laid down their 
lives, without pain, for man, is strange. 

But one thing further is certain, that the sin of man occasions the death 
of brutes ; if not causally, in the first instance, yet it does eventually — 
the cruelty and wantonness of man reduce the beasts to death. And it 
seems to strike as directly against the goodness of God, to suppose that 
the species of brutes should toil, groan and die, to satisfy the pride, lust 
and cruelty of man, as it does to suppose that animals at first were made 
to be mortal, and die to satisfy the hunger of man. 

But if beasts were not eaten before the fall, nor even before the flood, 
it is supposable that these beasts were slain for sacrifices, which ceremony 
was certainly in force in the days of Cain and Abel, and likely was or- 
dained soon after the fall, but not before the beasts had begun to multiply ; 
for if the first beasts had been slain, their species would have been extin- 
guished. From this early institution of sacrificing lambs, Christ is called 
a Lamb, slain from the foundation of the world. How long it was after 
the fall before God clothed Adam and his wife with skins, is unknown ; 
but the first clothing that he made for them was out of skins, from which, 
it is most likely, the hair was not taken off: so the Tartars, Laplanders, 
and various nations clothe themselves unto this day. 

As the fig leaves that Adam and Eve sewed together to make them- 
selves aprons of, were emblems of the vain ways, foolish hopes, and self- 



158 THE WRITINGS OF 

righteousness of the ungodly ; so these coats of skins were figurative of 
the righteousness of Christ, that robe of righteousness and garment of sal- 
vation, with which the Almighty adorns the souls of penitents. 

And the Lord God said, behold the man is become like one of us, to 
know good and 'evil. This phrase respects both Adam and Eve, though 
but one of them is mentioned. If these words were seriously spoken, the 
sense is, that now Adam and his wife had become like one of the divine 
reasons in knowledge. Before the fall, God knew good and evil, and 
good from evil ; evil, not by possession, but by understanding its nature 
and consequences ; but Adam and Eve did not ; they knew good, by pos- 
session, but had no just idea of evil ; but now being fallen into evil, and 
convinced of its nature and effects, in that respect they became as God. 
How applicable are the words of Solomon in this affair ! " He that in- 
creases knowledge, increases sorrow." 

Or eise the meaning is, that now, since the Lord had graciously made 
known to them the Messiah, the seed of the woman, and brought them to 
a sense of their sin, and also clothed them with skins, (representing the 
righteousness of Christ,) that they were like the angels, being in favor 
with God, and ready and willing to obey him ; or rather that they were 
like God himself, being created in Christ Jesus ; having put on the new 
man, created in righteousness and holiness, after the image of him who 
created him. 

But it seems best to understand the words, as spoken ironically ; reprov- 
ing while they seem to applaud. It was the vain hope and wish of Adam 
and Eve, that, by eating the forbidden fruit, they should be as Gods ; 
and here God retorts upon them : " Now the man is become like one of 
us, is he ? look and see his wretchedness ! see what his pride has reduced 
him to ! His knowledge is increased, it is true, but wherein is he the bet- 
ter ? Innocence was far better : nor has his misfortune humbled his heart 
entirely; aspiring thoughts yet dwell within him." 

And now, lesi he put forth his hand, and take of the tree of life and eat 
and live forever. God first treated Adam as a free agent ; he left him to 
his own choice, to eat or not to eat of the tree of knowledge, using no oth- 
er means to keep him from eating, but a moral prohibition, as a test of his 
obedience ; but not so with the tree of life. That tree was guarded with 
cherubims and a fiery sword. God, in the character of a legislator, never 
forces or prevents the human will ; but in the character of a judge, dealing 
with culprits, he subjects them to afflictions contrary to their wills. 

As it is probable that the fruit of the tree of knowledge was poisonous, 
and that it naturally reduced Adam to pain, sickness and death ; so also 
it is likely that the fruit of the tree of life was of the nature to immortal- 
ize. And now, Adam having eaten of the first, by which he incurred death, 
(both physically and judicially,) was prevented from staying in the garden, 



ELDER JOHN LELAND. 159 

lest he should take of the tree oflife, and thereby immortalize himself and 
so live forever. Some have thought, that if sin had never entered into the 
world, yet men would have been subject to decay ; to remedy which the 
tree of life was planted, and bore fruit of that quality to remove or rather 
prevent all weakness of the limbs, wrinkles in the face, and everything of 
the kind. 

Another reason assigned as the cause, why this tree was called the tree 
of life, is, that it was ever verdant, constantly circulating sap and bearing 
fruit all the year ; and this seems probable enough from Rev. xxii., 2, where 
reference is had to this tree. And the Devil might have suggested to Ad- 
am, that there could be no malignity in the prohibited tree, which grew so 
near the tree oflife, and if there was, they might easily take of the fruit of 
the tree of life, which would be a sufficient antidote ; but to prevent all 
such vain hopes in Adam and Eve, and to convince them that they were 
not at liberty to follow the machinations of Satan, The Lord God drove 
them out of the garden of Eden, to till the ground from whence Adam was 
taken. 

Before this, I conclude Adam had not begun to till the ground, but had 
lived upon the spontaneous fruits of the garden, what time he had lived, 
which was not long, as it seems. The garden was planted in the east 
part of Eden, and it looks as if Adam was driven entirely out of the land 
of Eden ; for the cherubic guard was placed at the east of the garden, to 
keep Adam and Eve from returning to the garden and eating of the tree 
of life. The Lord drove them out of the garden (which they left with re- 
luctance, as is probable) to till the ground from whence Adam was taken, 
and raise their bread in sweat, labor and pain. The ground that he was 
to till, was that out of which he was taken : from which it appears, that 
Adam was made out of the ground east of Eden, and taken from thence 
by the Lord, and placed in the garden of Eden ; but as he was rebellious in 
the garden, he was driven back to the place where he was made, to spend 
his days in sweat, sorrow and pain, until he returned to dust. 

From Adam's being taken from the spot where he was made and 
placed in Eden's garden, (if he had been obedient,) it is probable that he 
would have been raised, in gradual stages, to the same enjoyment that the 
glorified saints will eternally enjoy ; but the life he possessed in the garden 
did not capacitate him to rise any higher than he then was ; nor had he 
any reason to believe that his best obedience would merit a higher station : 
yet, I conclude, it is not extravagant to suppose, that God would have ex- 
alted him to the same pinnacle of glory, that all the ransomed of the Lord 
will hereafter inherit ; for, as sin will never prevent the purposes of God's 
grace, so likewise, it is never the cause of human exaltation, before God. 
Sin is the cause of pain and sickness, want and woe, horror and shame, 
hardness and impenitence, anger and rage, strife and contention, war and 



160 THE WRITINGS OF 

bloodshed, death and damnation. If sin had never entered the world, there 
would have been no cause of Christ's death; but sin was not the cause of 
the incarnation of Jesus Christ, nor does it cause the communication of 
eternal life into the human heart. 

No man will ever return to the state that Adam was in while in the 
garden : those who are regenerated will rise much higher, and those who 
die in rebellion will sink much lower. 

Or, perhaps, the meaning of the clause, To till the ground out of 
which he was taken, does not respect the particular spot where Adam was 
made and taken from ; but the ground in general, out of which element 
Adam was formed. 

And the Lord God placed at the east of the garden of Eden cherubims, 
and a faming sword which turned every way, to keep the way of the tree 
of life. Frequent accounts, in Scripture, are given, both of living and 
lifeless cherubims. About the ark and mercy-seat, and on the walls of 
the holy place, in the temple, were lifeless images, called cherubims. 
The living cherubims are called seraphims, living creatures, four 
beasts, and cherubims. These creatures, in Scripture, generally intend 
gospel ministers ; but not always. Where it is said that Jehovah rode 
upon a cherub and did fly, it is better to understand it of an angel, than of 
a human minister. Perhaps the name may be given, with propriety, to 
any messenger of the Lord, from the greatest angel to the smallest insect. 
In the text now under consideration, they seem to intend angels, and not 
ministers of the gospel. Angels were then in existence, but gospel min- 
isters were not. These angelical ministers were made aflame of fire : 
streams of fire proceeded from them, resembling swords, like the beams 
of the sun, in every direction, to strike the rebel through who should dare 
to approach the tree of life. 

Some think this wonderful appearance was designed by God, to convince 
Adam, and keep in his mind, that no life was ever after the fall to be had 
by the deeds of the law. That the flaming sword of justice stands pointed 
against every soul that seeks salvation by works of righteousness that he 
can do. 

Others are of opinion, that as the tree of life was an emblem of Jesus 
Christ, (who is often compared to the tree of life,) so these cherubims 
were heiroglyphical of gospel ministers, who handle the word of God, 
which is quick and powerful, sharper than a two-edged sword ; which turns 
every way to detect the hypocrite, alarm the profane, and point out to 
penitents the way of salvation, by faith in the Redeemer. But it appears 
to me, that these cherubims were not merely visionary appearances, but 
real subsistences, and therefore the first sense given seems most probable. 

How long these angels continued there, as guards to the tree, is uncer- 
tain. If the tree of life died as soon as common trees do, (in about one 



ELDER JOHN LELAND. 161 

hundred years,) or if they guarded the tree until the flood, when men 
were removed from that part of the world, they were happy in their post, 
doing the will of God. The flood has so altered the face of the earth (to- 
gether with earthquakes and other causes) that no man can tell where the 
garden or any part of Eden lay ; and what became of the trees in the gar- 
den, particularly the tree of death and tree of life ; whether they were 
used for firewood or timber — whether they died with age or are now liv- 
ing — or whether the first was transplanted in hell, and the last in paradise, 
to me, is unknown. 



APPENDIX 



MISCELLANEOUS. 

The nature of God is just, and therefore his ways are all equal ; and as 
love and goodness proceed from him, consequently malevolence and sin 
cannot ; otherwise, his ways would be unequal. 

Some suppose that it was necessary that sin should emerge among the 
creatures of God, that the divine glory might be more effulgently displayed 
than otherwise it could have been. But is the supposition well founded ? 
what idea should we form of a man who should charge his son not to run 
into the fire, and with one hand brace him from it, and at the same time, 
with the other hand, secreted by a screen, pull the forbidden child into the 
flame, that he might show his compassion to his little favorite in pulling 
him out of the burning coals ? Would such compassion be amiable ? But 
suppose the same man should serve ten sons in the same manner, and pull 
but five of them out, and leave the rest therein forever, that those five who 
were graciously delivered, and the five who were unfortunately forsaken 
might see his justice, could God or man love such a character 9 

If goodness, love and justice, cannot be displayed, known and enjoyed, 
without a previous knowledge and possession of evil, then Adam, in inno- 
cency, could not ; angels in heaven, and the God of angels, cannot either 
know, enjoy, or display goodness, love and justice. 

That sin adds anything to the glory of the Divine Essence, is inadmis- 
sible. If any beings, therefore, are profited by it, sinners themselves are ; 
and if infinite wisdom could contrive no way to add to creatures, but a 
way that damns a great part of them, what shall we say of such wisdom ? 
Could not justice shine to men as transpicuous without their guilt as it 

21 



162 THE WRITINGS OP 

now can 1 Is it not as great justice to clear the innocent as it is to con- 
demn the guilty ? These things are so. 

What has goodness to say, if the justice of God could not so fully be 
made known without the damnation of millions of millions ? Is it possible 
for the best of creatures, yea, for God himself, to love such sovereign 
justice ? 

How can the mouths of the damned be stopped by that justice which 
could not be displayed without their exquisite torment % And how can the 
saints triumph in that character which wantonly glories in the misery of 
their fellow creatures ? 

Had sin never entered the world, the justice of God could have ap- 
peared as glorious as it now does, or ever will ; and if creatures are to be 
raised to a higher state of glory than they could have been without sin, 
all the praise of this superabundant glory belongs to sin, and all creatures 
should love the death of the wicked, which the Creator takes no plea- 
sure in. 

The Lord God is omnipotent : nothing (consistent with his nature) is too 
hard for him to effect ; but he acts upon a scale so exalted, from a prin- 
ciple so good, that he cannot do those mean, dirty things that men can. 
If it should be thought a pesumptuous impeachment of divine power to say 
that " God could not have prevented sin in the first instance," it certainly 
operates as much against his goodness, to say that he could have prevented 
it. The omniscient Jehovah made creatures without their own consent, 
and foresaw all the evils that ever they would fall into. Now, if he could 
have prevented their sin by one of his fingers, and would not put that fin- 
ger forth, who can justify his goodness ? 

Eternal power is limited by nothing but the nature of the divine Esse, 
which is so good and benevolent, that Omnipotence could not make crea- 
tures miserable by destroying the liberty of their wills, which was the only 
way supposable to prevent their crimes. 

"But was it possible for the Almighty ever to discover the attribute of 
mercy to his creatures, without their apostacy ? Does not mercy always 
presuppose need or misery ? If so, then sin, on the creature's part, has 
proved the way for the discovery of that perfection which otherwise would 
ever have been dormant." 

This remark has real weight, and merits a fair investigation. It is a 
principal hinge for turning the disputes of the present day ; and, therefore, 
is not to be slightly canvassed. 

The word attribute, is as great a stranger in the Bible, as the word 
moral ; and what two words are more frequently used by divines, or more 
variously understood. 

If by an attribute is understood an essential property of Deity ; thai, 
without which the Almighty would be imperfect ; and further, if it is sup- 



ELDER JOHN LELAND. 163 

posed that all the attributes of Jehovah can have an ample circulation in 
the divine Essee, without the existence of creatures, so that the infinite 
God is independantly glorious : I conclude that mercy is not an attribute. 
For [{mercy always presupposes need or misery, how could it circulate in 
a being where no need or misery was to be found ? 

Learned men say that the attributes of God are ever spoken of in the 
single number, thus : love, power, holiness, fyc, and will not admit of their 
plurals, loves, powers, holinesses, fyc. If this observation has any weight 
in it, then mercy cannot be an attribute, for mercy is plural (mercies) in a 
variety of places in the Bible. 

In the above view of things, if mercy is an attribute, God was dependant 
on creatures to do that which was contrary to his nature and law — that, 
which he could not do himself or tempt them to — to bring themselves into 
a situation in which alone he could make a full discovery of himself unto 
them. How dependant was God, in this point of view ! 

God is a spirit of light, life and love, and some think that his attributes 
are naught but the manifestations of himself to his creatures, in his word 
and works. The invisibility of the eternal power and godhead was made 
known in creation, and is clearly seen by the things that are made. 
Wisdom, power and goodness, were exhibited in creation, but grace and 
mercy were not. Here then the question arises : viz., was not sin neces- 
sary ? etc. Can any man suppose that fury, wrath or vengeance, are es- 
sentia] properties of the God of love and goodness ? Are they not the dis- 
plays of justice on criminals ? Just so mercy is the stream of love. God 
is love, and eternally loved his people ; nor could all their sins either 
heighten or destroy it. And love, the fountain, could and would have 
raised them to the same enjoyment, that mercy, the stream, now will, if 
they never had sinned. 

If, therefore, creation was a work of necessity, for a display of the per- 
fections of God, yet sin was not ; for no perfection of God is now made 
known to creatures, but what could have been made known as fully with- 
out sin : justice could have shone as effulgent, and love appeared as strong 
as they now do. The universe is as much worse for sin, as all the groans 
of the creation and all the damnation of men and devils amount to, and in 
no instance, upon a general scale, the better for it. 

Those who go to heaven are raised entirely upon the scale of love and 
goodness, but saved from hell upon the scale of justice. 

Another question arises, which is this : " Do not the saints in heaven 
admire redeeming love more than angels do, or more than they possibly 
could have done, if they had not sinned and been redeemed?" 

Redeeming love, by that name, would never have been known on earth 
or in heaven, if creatures had not sinned ; but from this it does not appear 
that creatures on earth or in heaven are happier than they could otherwise 



164 THE WRITINGS OF 

have been. That saints in heaven will be more exalted than angels, is 
what I believe; but this exaltation arises from the likeness of nature, and 
not from the redemption from sin ; for Jesus Christ has done the human 
nature more honor than he has the angelic, in that he put on the first and 
not the last. 

To solve the question,, let me ask any godly man, who understands the 
nature of grace in his heart,, whether (in times when his soul is most full 
of the love of God) he admires redemption from hell or the enjoyment of 
God's love the most 1 If I judge right when souls enjoy most ot God, 
they are the most swallowed up in admiring, the perfections of God, with- 
out poring so much upon what he has done for them. 

That the -ajet~of . redemption calls loudly upon all on ear.th and all in 
heaven to adore the Redeemer is unquestionable ; at the same time, if we 
trace things to their origin, the principle that this act proceeds from, is to 
be principally adored ; and this principle could have been as well known 
and as fully enjoyed without sin, as it now can. 

All the works of God are the effects of divine power and goodness, 
love, and justice in concert ; and he always acts from motive in himself; 
and is noways biased by the conduct of his creatures : yet the actions of 
men vary the operation of his hand in numberless instances. A benevo- 
lent father loves his child, and always acts from a principle of love towards 
him ; but as the behaviour of the child is sometimes filial and sometimes 
froward; the same stimulus of love that moves the father at some times to 
give a plaudit and bestow an encomium, at other times induces him to give 
a reproof and inflict a punishment. The application is easy. 

To say that Jesus Christ did not die for sinners, but for the glory of 
God, is just as good divinity, as it is to say, that rain, and fruitful sea- 
sons, bread, and all the blessings of nature, are not given to men for their 
good, but for the glory of God. That Jesus shed his blood for the re- 
mission of sins, was wounded for transgressions, and bruised for iniquity, 
died for sins, and laid down his life for his sheep, is abundantly proven 
in scripture. 

The nature of God, and the nature of sin are such, that sin must be 
punished somewhere, in some being; for it cannot be punished in itself: 
the criminal or the surety must smart for it. If the surety pays the 
whole debt, bears the full punishment, then the criminal is freed, upon the 
scale of law and justice ; and the creditor cannot demand the sum, nor 
the law its penalty from both the debtor or criminal, and the surety. 
Now if the satisfaction of Christ consists in suffering for sin, (which is the 
light in which the New Testament holds it forth,) he either made universal 
satisfaction to God, for the sins of all Adam's race, or he did not. If the 
atonement is universal, how can any be damned, upon the scale of justice ? 
If the answer is, " because men will not repent, believe, and return and 



ELDER JOHN LELAND. 165 

submit to the deliverer." The next question is, are the acts of impen- 
itence, unbelief, inattention and obstinacy, sins or no sins ? If no sins, 
then men can be saved in them. If they are sins, then they were atoned 
for, or they were not ; if they were atoned for, how can men be damned 
for them 1 If they were not atoned for, then the atonement was not uni- 
versal. If, therefore, the atonement is proved to be universal, it follows, 
of course, that salvation is universal ; but if the last is confuted, the first 
inevitably falls. 

It is a question, whether Jesus the son of Mary went to heaven upon 
the scale of nature, obedience, God-head or grace. His nature was free 
from sin, but not spiritual enough for heaven, till after his resurrection. 
His obedience was as perfect as the law required ; he magnified the law 
and made it honorable. The searching eye of omniscience could see no 
imperfection in him ; bul his obedience entitled him to no higher station 
than Adam was in before the fall. To suppose that he overcame and rose 
to heaven merely by his own God-head, would destroy the idea of his per- 
fect human virtue, and represent the man of sorrow as having no trials 
at all : for what proof of a giant's skill would it be to conquer a pigmy, or 
what danger would a hero be in, beset only by a child. It seems best 
therefore to suppose that Jesus went to heaven by grace. That the babe 
that was conceived in the virgin's womb, was in the same predicament 
and texture of innocent Adam, we have great reason to believe ; but with- 
out the grace of God, it is more likely that he would have fallen than that 
Adam should, as temptations had increased a thousand fold. That John 
the Baptist was regenerate in his mother's womb, is pretty clear ; and 
likely it is the case with many others. So likewise the child Jesus, came 
into the world an innocent Adam and a regenerate soul, and in that char- 
acter was proof against all the temptations that befell him, and perfectly 
obedient to the law ; and after dying and suffering for sins, not his own, 
he was raised with a spiritual body capable of entering heaven, which was 
not the case of Adam's body before the fall. If these things are facts, 
then Jesus called God his father, as Christians do, being his son by re- 
generation, (I mean in some places,) and I shall leave the reader to judge, 
whether the words, " ye who have followed me in the regeneration of this 
life," are not applicable to the above sentiment. 

It is the opinion of some, that depravity consists alone in the will, being 
the reverse to all that is good. That when the blindness of the mind, and 
the darkness of the understanding, are spoken of, we are to form the idea, 
that the will is so perverse, that men will not attend to the means of in- 
formation, and therefore the mind is left in ignorance. This observation 
is supported by great men and great argument ; nor am I disposed, at this 
time, to call it in question ; but one thing I shall contend for, viz. that 
moral agency and the violation of the will, have nothing to do in the work 



166 THE WRITINGS OF 

of regeneration. The reception of divine grace, or the new-birth, is not 
according to the will of man : it is not of him that willeih but of God. 

To tell a congregation of people, that they may all come to Christ as a 
mediator, and receive eternal life, if they will, is incoherent divinity ; 
Adam in innocncey had not that power. Paul, whose will was present, 
could not do as he would ; and all the saints in every part of the world, 
when their wills are most swallowed up in the divine will, find the need 
of spiritual strength to perform things that they would. 

That men are moral agents, since the fall, is evident ; otherwise they 
could not sin at all ; but let those, who believe that salvation turns upon 
man's acceptance, remember that the tree of life in the garden, was not 
to be eaten of at the will of man after the fall : and those who suppose 
that the promised seed, (or rather the seed of the woman, spoken of as a 
conqueror to the serpent,) restored fallen man to free agency, consider 
that the guardian prohibition of this tree, was after the seed of the woman 
was spoken of. 

When will man duly consider, that the most perfect obedience of a 
moral subject entitles him to no higher station, than the state where he 
is fixed ? 

If Christ had died for all, and there is a fulness of grace for all ; how 
comes it to pass that some are saved and not all ? " because some will 
not come." 

Are there not many who had this will not for a number of years, and 
afterwards repented and went ? " beyond all doubt." 

Was not their obstinacy of will atoned for as well as the rest of their 
sins ? " To be sure." 

Are the sins of obstinacy in other sinners atoned for or not ? If they 
are, how can they be damned for sins already atoned for, upon the scale 
of justice? If they are not atoned for, how can such find pardon? "But 
the sins of men are atoned for conditionally." 

What are those conditions ? 

"The conditions are, that every one that will repent of his sins and be- 
lieve in Jesus Christ shall be saved ; but everyone that will not repent and 
believe, shall die under the curse of the law, and have an aggarvated 
damnation for refusing to submit to an offered Saviour." 

Can men comply with those conditions? If one man can, so can all, 
except one is made better than another. If God has made one man better 
than another, how can he require as much of one as of another, in jus- 
tice ? If all men are in one predicament, then one can do what another 
can ; and if all men have power to repent and believe, how comes it to 
pass that some do and others do not ? " Because one uses the means and 
others do not." But why does one use the means and not another ? "Be- 
cause one will and another will not." But how comes one to have a will 



ELDER JOHN LELAND. 167 

and not another ? Does this better will proceed from nature or from grace ? 
If from either, God is the author of it.* 

If Jesus Christ was delivered up to death by an original statute, sin was 
certainly included in the moral system ; for on no other account did Jesus 
die, but for the sins of his people. That he was delivered by the determin- 
ate counsel of God, is evident ; but that this delivery includes death, is very 
questionable. There is no way supposable, that God could have raised 
human creatures to heaven, but by delivering his Son to become incarnate ; 
for the union of the two natures in the Mediator, is the ground-work of the 
exaltation of human creatures to the divine glory. 

The best mode of thinking is this : That God originally determined to 
deliver his son to be incarnate ; and secondarily, from a knowledge of crea- 
tures' sin, delivered him to death ; the last being a consequence of the first, 
depending on the moral agency of creatures, and not arising from an orig- 
inal statute. 

There is no kind of violence or cruelty under the sun, but what may 
be reconciled to tyrannical sovereignty ; but has the God of love and good- 
ness a sovereign right to do wrong? "It must be right because God has 
done it," is not a sound as harmonical as to say, " It is wrong, and there- 
fore God is not the author of it." 

The whole universe is composed of a multitnde of units ; if the human 
world is therefore the better for sin, the advantage must be found among 
some or all these units ; but where is there a judicious individual in the 
universe, that can say, he is better for sin 1 

That wicked men are physically impelled to sin, excited thereto by mor- 
al suasion ; or called upon to rebel by the dispensations of God ; s mercies 
and judgments, is inadmissible. But that their corrupt natures are in that 
predicament that they are under a natural necessity to sin until they are 
changed by grace, is incontestible. Consequently if there is a single ac- 
tion of spiritual good to be performed by them, prior to their receiving the 
grace of God, it will forever remain undone. The truth is, that in the 
simple work of regeneration, men neither assist nor resist. 

In the foregoing exposition and apendix, there are a number of hints 
given, that the predicament of innocent Adam, was different from that of a 
regenerate saint on earth, and of a glorified saint in heaven ; and as this 
distinction is called in question by many, I shall say something more on 
the subject. 

It is true, God may justly require more of his creatures now, than he 
required of Adam in the garden. The obedience and faith of a creature, 
should always be tantamount to the commands and revelation of the crea- 
tor. If the creator, therefore, commands his creatures any thing more 

*This mode of reasoning is just in the plan of salvation, but inadmissible in the moral 
system. 



168 THE WRITINGS OF 

than he commanded Adam, they are under bonds to obey ; and that crea- 
tures, since the fall, are commanded to make themselves new hearts and 
cleanse themselves from all unrighteousness, be unfeignedly sorry for their 
sins and love God with a pure heart fervently, admits of no doubt. And 
further, if God has revealed more to his fallen creatures than he revealed 
to Adam in the garden, they should believe more than he did, with an un- 
shaken faith. When Jesus was on earth, he gave as full proof of his di- 
vinity and Messiahship, as the Almighty did of his God-head in creation ; 
and therefore people who saw, and those who have heard of him, are as 
strongly bound to believe in him as the Almighty Saviour as they are to 
believe in the God-head of the creator. 

But still the question is, whether grace does not raise men to a higher 
state than they fell from — do more for them than the law requires? 

It cannot be supposed, that the law requires man to rise to a more ex- 
alted state than Adam was in, when in Eden : now if it can be demon- 
strated that grace raises men higher than Eden's garden, then the hy- 
pothesis is maintained. 

Adam was on earth : saints will be raised to heaven. Adam was to 
propagate : saints will be like angels in respect of propagation. Adam 
was to dress the garden and eat thereof: saints will be fed by God with- 
out their hand labor. 

The presumption is strong that Adam was made to till the ground : 
saints will live where there will be no ground to till. The point then 
is proved. 

As for the predicament of Adam's soul, before the fall, it is as diffi- 
cult to describe, as it is to describe where the garden of Eden was, for 
much the same reason. Sin drove him from that garden, and extinguish- 
ed that life in his soul, that neither he, nor any of his progeny will ever 
regain. When wandering souls are brought home to God, it is not to 
Eden's garden, or to that life that Adam possessed in innocency ; but 
to a place more exalted, to a life more sublime. 

That Adam, while innocent, took complacency in the divine charac- 
ter, cordially submitted to the moral government of Jehovah, and cheer- 
fully obeyed his God, is granted : anything short of this, would have been 
hypocrisy at best. This exercise is still enjoined on all men ; for God 
has not lost his right to command, because men are depraved and fallen. 
But after all, the life of Adam's soul was mutable; it was not eternal 
life, it was not extinguished by sin, and ended in death ; neither Adam 
nor any of his children will ever enjoy the same life again : but those 
who are changed by grace, are made partakers of an immutable, eternal 
life that can never be extinguished. 

Another idea also contended for, is this, viz., that the grace of God, 
in rere» erat ^ on ' is Destowe( * in a sovereign manner : that God in giving 



ELDER JOHN LELAND. 169 

that grace, works not according to the laws of nature, and treats with 
men, not as moral agents, but as recipient beings. The system of the 
Armenians merits regard, so far as it respects moral government; in 
this point, they have the advantage of those who suppose that sin, and 
all its consequences, emerge in consequence of some grand decree in Deity ; 
but when they intrude the moral system into the channel of grace, and 
suppose that salvation depends upon the will and acceptance of the crea- 
ture, prior to his being born again, they make wretched work. 

In vindication of the first mentioned part of their system, it may be 
said, that if angels and men cannot act, but as they are acted upon; if 
spirits have no kind of self motion, but are always used as pullies, weights 
and wheels in a machine ; and that they act voluntarily also, it not only 
represents Jehovah as the original agent of their wicked actions, but the 
author of their corrupt wills ; by making use of motives behind the screen, 
to influence them to act. Should a monarch put a knife into a child's hand, 
and directing the child's hand with his own arm, thrust the blade into an- 
other and kill him, who would punish the child and exculpate the monarch ? 
and if the monarch made use of motives visible or clandestine, to influence 
the child to act willingly, would the violation of the child clear the char- 
acter of the monarch ? 

But in opposition to the last mentioned part of their system, viz., that 
salvation depends upon moral agency ; let it be noticed, that if the grace 
of the gospel only re- Adams men, there is a thousand times as great rea- 
son to believe that all men will be damned, as there was to believe that 
Adam would fall. The sure standing or final falling of a soul, rests either 
upon the unchangeableness of God, or the unchangeableness of the crea- 
ture ; if on the unchangeableness of God, their standing is sure ; for 
God changes not ; but if their standing rests on the unchangeableness of 
the creature, their falling is not only possible, but probable ; not only 
probable, but certain. In this point of sight, every argument that is brought 
to prove the possibility of falling away finally, operates with a thousand 
times as much weight, to prove that falling away is certain. 

The truth is, that holy, mutable creatures had power to do evil, and 
evil creatures have natural power to do good ; to do as much as the law 
requires, (so far as it respects their future conduct,) for sin has not de- 
stroyed their natural powers ; but they have no more power than will, to 
perform spiritual services in a gracious manner. This spring of soul, 
Adam had not ; this spring, sin never broke ; this spring is effected in the 
work of grace ; sin is not the cause of it, nor shall sin prevent its being 
formed in the heart, nor shall sin ever entirely break it. 

To close the appendix, I shall observe, that sin arose at first, either 
from the agency of God, or the agency of creatures. If it arose from 
the agency of God, there is either no evil in it, or an eternal root of evil 

22 



170 THE WRITINGS OF 

was in God, for nothing can arise in the agency of God, but what had 
root in himself; and if God is such a being, and by his power, mixed with 
love and hate, good and evil, he made creatures, and demands their ad- 
miration ; then it must be given him : but one thing is certain, if this be 
the case, viz., the more holy creatures are, the less they love such a char- 
acter, and when they are made like him, they will not be free from roots 
of bitterness. Let the wire-drawer, or the hair-splitter, who believes that 
sin was designed by God, and that it answers valuable purposes, show the 
difference between cause and occasion, if he can ; and how he can main- 
tain his point, without holding to two eternal opposite causes, I know noU 

■ 

■ 






" 



• 



ELDER JOHN LELAND, 171 



BETTER OP VALEDICTION, 



LEAVING VIRGINIA, IN 1791. 



MEN, BRETHREN, AND FATHERS : 

In leaving the state, where I have contracted a large acquaintance — 
where I have spent fourteen years of the prime of my life ; in which time 
I have baptized seven hundred persons (the chiefest of whom, God has 
graciously given me as the seals of my ministry,) it may reasonably be 
supposed that I feel an unusual perturbation of mind \ especially when I 
consider the kind acceptance I have had among the people, as well as the 
confidence which the Baptist society have reposed in me. When all these 
endearing bonds present themselves before me, they strangely agitate my 
throbbing breast. A total divesture of these sensations would render me 
and odious stoic, among men formed for friendship : but an excess of these 
tender emotions, would appear too effeminate for a man of business, and 
inadmissable for the hazardous voyage before me. 

I cannot say that I had any particular call to come to Virginia, like 
Paul to go to Macedonia ; but came voluntarily, of my own accord ; and 
hope kind Providence has overruled it for the best. Now I meditate a re- 
turn to my native land, upon a principle as voluntary as I came. May 
Heaven send me good speed, and prosper me in every lawful undertaking. 
The thoughts of death, in general, are not as painful as the thoughts of 
living for nothing. 

My friends in general, and those in particular who acknowledge my 
weak efforts as a means of their salvation, will receive this final valedic- 
tion as a proof of my love ; and as I cannot visit them all to take a formal 
parting, I hope this letter will be as pleasing and more profitable. When 
I came first into Virginia, I shared the common lot of strangers ; many 
were afraid of me, that I was not sincere : and some better characters than 
myself, seemed to defame \ but I always was prevented from retorting, by 
the words of David, " Who can stretch forth his hands against the Lord's 
anointed and be innocent :" and amidst all my troubles, these words were 
my support, " The Lord said, verily it shall be well with thy remnant of 
days ; verily I will cause the enemy to entreat thee well in time of afflic. 



172 THE WRITINGS OF 

tion, and in time of evil." No man can conceive the difficulty that a stran- 
ger in a strange land has to endure, but those who have tried it. Thus I 
was ; in the day the draught consumed me, and the frost by night ; my 
head has often been filled with dew, and my locks with the drops of the 
night. The love af my God, and the worth of immortal souls, has stimu- 
lated my heart and borne me up under all the pressure of mobs, tumults, 
reproaches, and contentions ; and having obtained help of God, I remain 
until this very day. 

The union that has taken place among the Baptists has been very pleas- 
ing to me, and a continuation of the same, is an object that engrosses my 
desire. For this desirable end, I have been willing to sacrifice a number 
of little peculiarities, and think myself a gainer in the bargain. 

Ye are not strangers, my dear brethren and children, to the difference 
of opinions now subsisting among the Baptists in Virginia ; some pleading 
for predestination, and others for universal provision. It is true that the 
schemes of both parties cannot be right ; and yet both parties may be right 
in their aims, each wishing to justify wisdom, and make God righteous 
when he judgeth. He cannot be wrong, whose life and heart are right. 
He cannot walk amiss who walks in love. I have generally observed, that 
when religion is lively among the people no alienation of affection arises 
from a difference of judgment ; and whoever considers that the Devil is or- 
thodox in judgment, and that the Bible is not written in form of a system, 
will surely be moderate in dealing out hard speeches towards his heterodox 
brother. I conclude that the eternal purposes of God, and the freedom of 
the human will, are both truths ; and it is a matter of fact, that the preach- 
ing that has been most blessed of God, and most profitable to men, is the doc- 
trine of sovereign grace in the salvation of souls, mixed with a little of what is 
called Arminianism. These two propositions can be tolerably well reconciled 
together, but the modern misfortune is, that men often spend too much time 
in explaining away one or the other, or in fixing the lock-link to join the 
others together; and by such means, have but little time in a sermon to in- 
sist on those two great things which God blesses. I do not plead for implicit 
faith ; let each man believe, speak, and act for himself; but when it is con- 
fessed that nine tenths of the scripture is best explained without descending 
to those cutting points, a man must appear contracted who spends all his time 
in disputing about them ; and more malevolent when he finds it tends, not to 
promote love and union, but rather a rancorous spirit. Let us then follow 
after the things that make for peace, and the things whereby one may edify 
another, and strive who shall be the most humble, and love over the 
greatest affronts. 

My children, I am afraid that after my departure, you will forget the 
weak advice that I have given you ; and what is infinitely more the in- 
struction of that gracious redeemer who bought you with his blood. Where 



ELDER JOHN LELAND. 173 

fore watch, and remember that for the space of fourteen years I ceased 
not to warn you night and day, and taught you publicly, and from house 
to house. And now behold I go, with submission to Providence, to 
New England, not knowing what things will befall me there. Perhaps the 
faithless seas may be my tomb, or I may live to experience more severe 
trials than ever I have sustained. 

I know myself to be a feeble, sinful worm. A retrospective view of my 
past conduct is not altogether pleasing, and perhaps it is owing to your par- 
tiality that I have not been publicly exposed ; for my own part, I have no- 
thing to fly to for defence, but the blood and righteousness of the dear Re- 
deemer ; but if my conduct has been such as to escape the censure of those 
men, who know what it is to struggle with a body of death, any calumny 
that may be cast on me after my departure, will be unnoticed. 

I have preached about three thousand sermons since I came to Vir- 
ginia ; all of which have been too flat, and many of them so cold, that the 
sentences would almost freeze between my lips ; and yet, many times, 
when I have attempted to instruct and comfort others, I have found the 
same blessings for myself. And now, brethren, I commend you to God 
and the word of his grace, which is able to build you up, and give you an 
inheritance among all those who are sanctified • hoping and praying that, 
if we meet no more on earth, we may meet in heaven, among all the re- 
deemed of the Lord. Though the company is large, yet there is room, 
— " many mansions" — places for you, my brethren, a place, I trust, for 
worthless me. 

Before I close, I wish to add a word in behalf of the poor, unhappy ne- 
groes, and speak a little for those who are not suffered to speak for them- 
selves. I have generally been quiet on this head, for the following rea- 
sons : — 1st. I have been a stranger among you, and, therefore, judged it 
indecent to meddle with the customs of the country. 2d. I have had no 
slaves of my own, and so concluded that if I said anything on that head, it 
would be construed to my disadvantage, without doing any good. 3d. It 
has ever appeared to me difficult to form any plan, even in idea, for 
their manumission ; and, to expose the evil, without pointing out the way 
of escape, would be doing as the witch did to Saul. 4th. To say anything 
about it would raise the passions of a certain class of citizens ; and from 
that they would abuse them worse than before, and so eventually make 
those in misery more miserable. But, as I am now about leaving the 
state, I can speak with more freedom. 

I am heartily glad, that I can say that the spirit of masters has greatly 
abated since I have been in Virginia ; it is now confessed, by many, that 
negroes can feel injuries, hunger, pain and weariness, and I hope this 
spark of good fire will be raised to a flame, in due time. 






174 THE WRITINGS OF 

I confess, that I am not as much shocked to see them naked, gaunt and 
trembling, as I was when I first came into the state ; the distance that they 
are kept in, the abject subordination, and things relative thereto, do not af- 
fect me as they once did : so fatal are bad customs ; but I can never be 
reconciled to the keeping of them ; nor can I endure to see one man strip 
and whip another, as free by nature as himself, without the interference of 
a magistrate, or any being or thing to check his turbulent will. And, as I am 
well convinced that many of my dear brethren have the same feelings with 
myself, I can unbosom myself with confidence. It is not my intention to 
drop the ministerial vest, and assume the politician's garb to-day ; but, af- 
ter adding that slavery, in its best appearance, is a violent deprivation of 
the rights of nature, inconsistent with republican government, destructive 
of every humane and benevolent passion of the soul, and subversive to that 
liberty absolutely necessary to ennoble the human mind, let me ask whe- 
ther Heaven has nothing in store for poor negroes better than these gall- 
ing chains ? If so, ye ministers of Jesus, and saints of the Most High, ye 
wrestling Jacobs, who have power with God, and can prevail over the an- 
gel, let your prayers, your ardent prayers, ascend to the throne of God in- 
cessantly, that he may pour the blessing of 'freedom upon the poor blacks. 
If public prayers of this kind, would raise the anger of tyrants, or em- 
bolden the slaves in insolence, let the sable watches of the night, in lonely 
solitude, be witnesses to your sincere longings after the liberty of your 
fellow creatures. 

How would every benevolent heart rejoice to see the halcyon day ap- 
pear — the great jubilee usher in, when the poor slaves, with a Moses at 
their head, should hoist up the standard, and march out of bondage ! Or, 
what would be still more elating, to see the power of the gospel so effec- 
tual that the lion and the lamb should lie together — all former insults and 
revenges forgotten — the names of master and slave be buried — every yoke 
broken, and the oppressed go free — free but not empty away. 

And you, my black brethren, hear a word from your parting friend. It 
is not only a general complaint, but a general truth, that but very few of 
you will do your duty without a degree of severity. That your masters 
have the right to chastise you, while your are their servants, is undoubted. 
You cannot conceive what pain, what distress of soul, your masters endure 
for your sake. How glad many of them would be, if you would bear good 
usage. Their rest forsakes them at night, and their comfort by day, on 
account of your indolence and roguery. There is no way you can honor 
your profession, do a good part for yourselves, or move God to send you 
deliverance so effectually, as to obey those who have the rule over you in 
the fear of God. Though our skins are somewhat different in color, yet 
I hope to meet many of you in heaven ; where your melodious voices, 



ELDER JOHN LELAND. 175 

that have often enchanted my ears and warmed my heart, will be inces- 
santly employed in the praise of our common Lord. In hope of this 
immortal joy, you may well be patient in your hardships, and wait till 
your change comes. 

And now may the peace of God, that passeth all understanding, dwell 
richly in all your hearts. Amen. 



THE RIGHTS OF CONSCIENCE INALIENABLE, 

AND, THEREFORE, 

RELIGIOUS OPINIONS NOT COGNIZABLE BY LAW ; 

OR, 

the mcm-FXi-sritfc- CHTmcHMiLig-, 

STRIPPED OF HIS LEGAL ROBE, APPEARS A YAHO,* 

I know not to give flattering titles to men.— Emhu. 

1791. 

* First published in New London, Connecticut, on his return from Virginia, 



23 



ELDER JOHN LELAND. 179 



THE SIGHTS OF CONSCIENCE, &c. 

There are four principles contended for, as the foundation of civil gov- 
ernment, viz., birth, property, grace, and compact. The first of these is 
practised upon in all hereditary monarchies, where it is believed that the 
son of a monarch is entitled to dominion upon the decease of his father, 
whether he be a wise man or a fool. The second principle is built upon 
in all aristocratical governments, where the rich landholders have the sole 
rule of all their tenants, and make laws at pleasure which are binding upon 
all. The third principle is adopted by those kingdoms and states that re- 
quire a religious test to qualify an officer of state, proscribing all non-con- 
formists from civil and religious liberty. This was the error of Constan- 
tine's government, who first established the Christian religion by law, and 
then proscribed the Pagans, and banished the Arian heretics. This error 
also filled the heads of the Anabaptists, in Germany, who were re-sprink- 
lers. They supposed that none had a right to rule but gracious men. The 
same error prevails in the See of Rome, where his holiness exalts himself 
above all who are called gods, (i. e., kings and rulers,) and where no Pro- 
testant heretic is allowed the liberty of a citizen. This principle is also 
pleaded for in the Ottoman empire, where it is death to call in question 
the divinity of Mahomet, or the authenticity of the Alcoran. 

The same evil has entwined itself into the British form of government, 
where, in the state establishment of the church of England, no man is eli- 
gible to any office, civil or military, without he subscribes to the thirty. nine 
articles and book of common prayer ; and even then, upon receiving a com- 
mission for the army, the law obliges him to receive the sacrament of the 
Lord's supper, and no non-conformist is allowed the liberty of his con- 
science without he subscribes to all the thirty-nine articles but about four. 
And when that is done, his purse-strings are drawn by others to pay preach- 
ers in whom he puts no confidence, and whom he never hears. 

This was the case in several of the southern states, until the revolution, 
in which the church of England was established. 

The fourth principle, (compact,) is adopted in the American states, as 
the basis of civil government. This foundation appears to be a just one, 
by the following investigation. 

Suppose a man to remove to a desolate island, and take a peaceable pos- 
session of it, without injuring any, so that he should be the honest inher- 
itor of the isle. So long as he is alone, he is the absolute monarch of the 
place, and his own will is his law, which law is as often altered or repealed 
as his will changes. In process of time, from this man's loins ten sons are 
grown to manhood, and possess property. So long as they are all good 



180 THE WRITINGS OP 

men, each one can be as absolute, free, and sovereign as his father : but 
one of the ten turns vagrant, by robbing the rest. This villain is equal to, 
if not an over-match for any one of the nine : not one of them durst engage 
him in single combat. Reason and safety both dictate to the nine the ne- 
cessity of a confederation, to unite their strength together to repel or de- 
stroy the plundering knave. Upon entering into confederation, some com- 
pact or agreement would be stipulated by which each would be bound to do 
his equal part in fatigue and expense. It would be necessary for these nine 
to meet at stated times to consult means of safety and happiness. A shady 
tree, or small cabin, would answer their purpose, and, in case of disagree- 
ment, four must give up to five. 

In this state of things, their government would be perfectly democratic, 
every citizen being a legislator. 

In a course of years, from these nine there arises nine thousand : their 
government can be no longer democratic — prudence would forbid it. Each 
tribe, or district, must then choose their representative, who, for the term 
that he is chosen, has the whole political power of his constituents. These 
representatives, meeting in assembly, would have power to make laws bind- 
ing on their constituents, and while their time was spent in making laws 
for the community, each one of the community must advance a little of 
his money as a compensation therefor. Should these representatives dif- 
fer in judgment, the minor must be subject to the major, as in the case 
above. 

From this simple parable, the following things are demonstrated : First, 
that the law was not made for a righteous man, but for the disobedient. 
Second, that righteous men have to part with a little of their liberty and 
property to preserve the rest. Third, that all power is vested in, and con- 
sequently derived from the people. Fourth, that the law should rule over 
rulers, and not rulers over the law. Fifth, that government is founded on 
compact. Sixth, that every law made by legislators, inconsistent with the 
compact, modernly called a constitution, is usurping in the legislators, and 
not binding on the people. Seventh, that whenever government is found 
inadequate to preserve the liberty and property of the people, they have 
an indubitable right to alter it so as to answer those purposes. Eighth, 
that legislators, in their legislative capacity, cannot alter the constitution, 
for they are hired servants of the people to act within the limits of the 
constitution. 

From these general observations, I shall pass on to examine a question 
which has been the strife and contention of ages. The question is, " Are 
the rights of conscience alienable, or inalienable ?" 

The word conscience, signifies common science, a court of judicature 
which the Almighty has erected in every human breast : a censor morum 
over all his conduct. Conscience will ever judge right, when it is rightly 



ELDER JOHN LELAND. 181 

informed, and speak the truth when it understands it. But to advert to the 
question, "Does a man, upon entering into social compact, surrender his 
conscience to that society, to be controlled by the laws thereof; or can he, 
in justice, assist in making laws to bind his children's consciences before 
they are born ?" I judge not, for the following reasons : 

First. Every man must give an account of himself to God, and there- 
fore every man ought to be at liberty to serve God in a way that he can 
best reconcile to his conscience. If government can answer for individu- 
als at the day of judgment, let men be controlled by it in religious mat- 
ters ; otherwise, let men be free. 

Second. It would be sinful for a man to surrender that to man, which is 
to be kept sacred for God. A man's mind should be always open to con- 
viction, and an honest man will receive that doctrine which appears the 
best demonstrated : and what is more common than for the best of men to 
change their minds ? Such are the prejudices of the mind, and such the 
force of tradition, that a man who never alters his mind, is either very 
weak or very stubborn. How painful then must it be to an honest heart, 
to be bound to observe the principles of his former belief, after he is con- 
vinced of their imbecility ? And this ever has, and ever will be the case, 
while the rights of conscience are considered alienable. 

Third. But supposing it was right for a man to bind his own conscience, 
yet surely it is very iniquitous to bind the consciences of his children — to 
make fetters for them before they are born, is very cruel. And yet such 
has been the conduct of men in almost all ages, that their children have 
been bound to believe and worship as their fathers did, or suffer shame, 
loss, and sometimes life, and at best to be called dissenters, because they 
dissent from that which they never joined voluntarily. Such conduct in 
parents, is worse than that of the father of Hannibal who imposed an oath 
upon his son, while a child, never to be at peace with the Romans. 

Fourth. Finally, religion is a matter between God and individuals : the 
religious opinions of men not being the objects of civil government, nor 
in any way under its control. 

It has often been observed by the friends of religion established by hu- 
man laws, that no state can long continue without it ; that religion will 
perish, and nothing but infidelity and atheism prevail. 

Are these things facts ? Did not the Christian religion prevail during 
the first three centuries, in a more glorious manner than ever it has since, 
not only without the aid of law, but in opposition to all the laws of haughty 
monarchs ? And did not religion receive a deadly wound by being fostered 
in the arms of civil power and regulated by law 1 These things are so. 

From that day to this, we have but a few instances of religious liberty 
to judge by ; for, in almost all states, civil rulers, by the investigation of 
covetous priests, have undertaken to steady the ark of religion by hu- 



182 THE WRITINGS OP 

man laws ; but yet we have a few of them without leaving our own 
land. 

The state of Rhode Island has stood above one hundred and sixty years 
without any religious establishment. The state of New York never had 
any. New Jersey claims the same. Pennsylvania has also stood from 
its first settlement until now upon a liberal foundation ; and if agriculture, 
the mechanical arts and commerce, have not flourished in these states, 
equal to any of the others, I judge wrong. 

It may further be observed, that all the states now in union, saving two 
or three in New England, have no legal force used about religion, in di- 
recting its course, or supporting its preachers. And, moreover, the fede- 
ral government is forbidden by the constitution, to make any laws, estab- 
lishing any kind of religion. If religion cannot stand, therefore, without 
the aid of law, it is likely to fall soon, in our nation, except in Connecti- 
cut and Massachusetts. 

To say that " religion cannot stand without a state establishment," is 
not only contrary to fact, (as has been proved already,) but is a contradic- 
tion in phrase. Religion must have stood a time before any law could 
have been made about it ; and if it did stand almost three hundred years 
without law, it can still stand without it. 

The evils of such an establishment, are many. 

First. Uninspired, fallible men make their own opinions tests of ortho- 
doxy, and use their own systems, as Pocrustes used his iron bedstead, to 
stretch and measure the consciences of all others by. Where no toleration 
is granted to non-conformists, either ignorance and superstition prevail, or 
persecution rages ; and if toleration is granted to restricted non-conform- 
ists, the minds of men are biased to embrace that religion which is fa- 
vored and pampered by law, and thereby hypocrisy is nourished ; while 
those who cannot stretch their consciences to believe anything and every- 
thing in the established creed, are treated with contempt and opprobrious 
names ; and by such means, some are pampered to death by largesses, 
and others confined from doing what good they otherwise could, by penury. 
The first lie under a temptation to flatter the ruling party, to continue that 
form of government which brings them in the sure bread of idleness ; the 
last to despise that government, and those rulers, that oppress them. The 
first have their eyes shut to all further light, that would alter the religious 
machine ; the last are always seeking new light, and often fall into enthu- 
siasm. Such are the natural evils of the establishment of religion by hu- 
man laws. 

Second. Such establishments not only wean and alienate the affections 
of one from another, on account of the different usage they receive in their 
religious sentiments, but are also very impolitic, especially in new coun- 
tries ; for what encouragement can strangers have to migrate with their 



ELDER JOHN LELAND. 183 

arts and wealth into a state, where they cannot enjoy their religious senti- 
ments without exposing themselves to the law ? when, at the same time, 
their religious opinions do not lead them to be mutinous. And further, 
how often have kingdoms and states been greatly weakened by religious 
tests I In the time of the persecution in France, not less than twenty 
thousand people fled for the enjoyment of religious liberty. 

Third. These establishments metamorphose the church into a creature, 
and religion into a principle of state, which has a natural tendency to make 
men conclude that Bible religion is nothing but a trick of state ; hence it is 
that the greatest part of the well-informed in literature are overrun with 
deism and infidelity; nor is it likely that it will ever be much better, while 
preaching is made a trade of emolument. And if there is no difference 
between Bible religion and state religion, I shall soon fall into infidelity.] 

Fourth. There are no two kingdoms and states that establish the same 
creed and formalities of faith, which alone proves their debility. In one 
kingdom a man is condemned for not believing a doctrine that he would 
be condemned for believing in another kingdom. Both of these establish- 
ments cannot be right, but both of them can be, and surely are, wrong. 

First. The nature of such establishments, further, is to keep from civil 
office the best of men. Good men cannot believe what they cannot be- 
lieve, and they will not subscribe to what they disbelieve, and take an oath 
to maintain what they conclude is error ; and, as the best of men differ in 
judgment, there may be some of them in any state : their talents and vir- 
tue entitle them to fill the most important posts, yet, because they differ 
from the established creed of the state, they cannot — will not fill those 
posts ; whereas villains make no scrnple to take any oath. 

If these, and many more evils, attend such establishments, what were, 
and still are, the causes that ever there should be a state establishment of 
religion in any empire, kingdom, or state ? 
The causes are many — some of which follow;: 

First. The love of importance is a general evil. It is natural to men 
to dictate for others : they choose to command the bushel and use the 
whip-row : to have the halter around the necks of others, to hang them at 
pleasure. 

Second. An over-fondness for a particular system or sect. This gave 
rise to the first human establishment of religion, by Constantine the Great. 
Being converted to the Christian system, he established it in the Roman 
empire, compelled the Pagans to submit, and banished the Christian here- 
tics ; built fine chapels at public expense, and forced large stipends for 
the preachers. All this was done out of love to the Christian religion ; 
but his love operated inadvertently, for he did the Christian church more 
harm than all the persecuting emperors ever did. It is said, that in his 
day a voice was heard from heaven, saying : " Now is poison spued into 



184 THE WRITINGS OF 

the churches." If this voice was not heard, it, nevertheless, was a truth ; 
for, from that day to this, the Christian religion has been made a stirrup 
to mount the steed of popularity, wealth and ambition. 

Third. To produce uniformity in religion. Rulers often fear that if 
they leave every man to think, speak, and worship as he pleases, that the 
whole cause will be wrecked in diversity ; to prevent which, they establish 
some standard of orthodoxy, to effect uniformity. But, is uniformity at- 
tainable ? Millions of men, women and children, have been tortured to 
death, to produce uniformity, and yet the world has not advanced one inch 
towards it. And as long as men live in different parts of the world, have 
different habits, education and interests, they will be different in judgment, 
humanly speaking. 

Is uniformity of sentiments, in matter of religion, essential to the hap- 
piness of civil government? Not at all. Government has no more to 
do with the religious opinions of men, than it has with the principles of 
mathematics. Let every man speak freely without fear, maintain the 
principles that he believes, worship according to his own faith, either one 
God, three Gods, no God, or twenty Gods ; and let government protect 
him in so doing, i. e., see that he meets with no personal abuse, or loss of 
property, for his religious opinions. Instead of discouraging him with 
proscriptions, fines, confiscations or death, let him be encouraged, as a 
free man, to bring forth his arguments and maintain his points with all 
boldness ; then, if his doctrine is false, it will be confuted, and if it is true, 
(though ever so novel,) let others credit it. 

When every man has this liberty, what can he wish for more ? A lib- 
eral man asks for nothing more of government. 

The duty of magistrates is, not to judge of the divinity or tendency of 
doctrines ; but when those principles break out into overt acts of violence, 
then to use the civil sword and punish the vagrant for what he has done, 
and not for the religious phrenzy that he acted from. 

It is not supposable that any established creed contains the whole truth, 
and nothing but the truth ; but supposing it did, which established church 
in the world has got it ? All bigots contend for it, each society cries out, 
" the temple of the Lord are we." Let one society be supposed to be in 
possession of the whole, let that society be established by law ; the creed 
of faith that they adopt, be consecrated so sacred to government, that the 
man that disbelieves it must die ; let this creed finally prevail over the 
whole world. I ask, what honor truth gets by all this? None at all. 
It is famed of a Prussian, called John the Cicero, that by one oration he 
reconciled two contending princes, actually in war ; but, says the historian, 
" it was his six thousand horse that had the most persuasive oratory." 
So when one creed or church prevails over another, being armed with a 
coat of mail, law and sword, truth gets no honor by the victory. Whereas 



ELDER JOHN LELAND. 185 

if all stand upon one footing, being equally protected by law, as citizens, 
(not as saints,) and one prevails over another by cool investigation and 
fair argument, then truth gains honor ; and men more firmly believe it, 
than if it was made an essential article of salvation by law. 

Truth disdains the aid of law for its defence — it will stand upon its 
own merit. The heathen worshipped a goddess, called truth, stark naked, 
and all human decorations of truth, serve only to destroy her virgin 
beauty. It is error, and error alone, that needs human support ; and 
whenever men fly to the law or sword to protect their system of religion, 
and force it upon others, it is evident that they have something in their 
system that will not bear the light, and stand upon the basis of truth. 

Fourth. The common objection, " that the ignorant part of the com- 
munity are not capacitated to judge for themselves," supports the Popish 
hierachy, and all Protestant, as well as Turkish and Pagan establishments 
in idea. 

But is this idea just ? Has God chosen many of the wise and learned ? 
Has he not hid the mystery of gospel truth from them, and revealed it 
unto babes ? Does the world by wisdom know God ? Did many of the 
rulers believe in Christ when he was upon earth ? Were not the learned 
clergy (the scribes) his most inveterate enemies ? Do not great men 
differ as much as little men in judgment ? Have not almost all lawless 
errors crept into the world through the means of wise men (so called) ? 
Is not a simple man, who makes nature and reason his study, a competent 
judge of things ? Is the Bible written (like Caligula's laws) so intricate 
and high, that none but the letter learned (according to common phrase) 
can read it ? Is not the vision written so plain that he that runs may read 
it ? Do not those who understand the original languages, that the Bible 
was written in, differ as much in judgment as others? Are the identical 
copies of Matthew, Mark, Luke and John, together with the epistles in 
every university, and in the hands of every master of arts ? If not, have 
not the learned to trust to a human transcription, as much as the unlearn- 
ed have to a translation ? If these questions, and others of the like nature, 
can be confuted; then I will confess that it is wisdom for a conclave of 
bishops, or a convocation of clergy to frame a system out of the Bible, 
and persuade the legislature to legalize it. No ; it would be attended 
with so much expense, pride, domination, cruelty and bloodshed, that let 
me rather fall into infidelity; for no religion at all, is better than that 
which is worse than none. 

Fifth. The groundwork of these establishments of religion is, clerical 
influence. Rulers, being persuaded by the clergy that an establishment 
of religion by human laws, would promote the knowledge of the gospel, 
quell religious disputes, prevent heresy, produce uniformity, and finally 
be advantageous to the state ; establish such creeds as are framed by the 

24 



186 THE WRITINGS OF 

clergy ; and this they often do more readily, when they are flattered by 
the clergy ; that if they thus defend the truth, they will become nursing 
fathers to the church, and merit something considerable for themselves. 

What stimulates the clergy to recommend this mode of reasoning is: 

First. Ignorance, not being able to confute error by fair argument. 

Second. Indolence, not being willing to spend any time to confute the 
heretical. 

Third. But chiefly covetousness, to get money, for it may be observed 
that in all these establishments, settled salaries for the clergy, recoverable 
by law, are sure to be interwoven ; and was not this the case, I am well 
convinced that there would not be many, if any religious establishments 
in the Christian world. 

Having made the foregoing remarks, I shall next make some observa- 
tions on the religion of Connecticut. 

If the citizens of this state, have anything in existence that looks like 
a religious establishment, they ought to be very cautious ; for being but 
a small part of the world, they can never expect to extend their religion 
over the whole of it, without it is so well founded that it cannot be con- 
futed. 

If one-third part of the face of the globe is allowed to be seas, the 
earthly parts would compose four thousand five hundred and fifty such 
states as Connecticut. The American empire would afford above two- 
hundred of them. And as there is no religion in this empire, of the same 
stamp as the Connecticut standing order, upon the Say-Brook platform, 
they may expect one hundred and ninety-nine against one at home, and 
four thousand five hundred and forty-nine against one abroad. 

Connecticut and New-Haven were separate governments till the reign 
of Charles II. when they were incorporated together by a charter ; which 
charter is still considered, by some, as the basis of government. 

At present, there are in the state about one hundred and sixty-eight 
Presbyterial, Congregational and Consociated preachers; thirty-five Bap- 
tist, twenty Episcopalians, ten separate Congregationals, and a few other 
denominations. The first are the standing order of Connecticut ; to whom 
all others have to pay obeisance. Societies of the standing order are 
formed by law ; none have a right to vote therein but men of age, who 
possess property to the amount of £40, or are in full communion in the 
church. Their choice of ministers is by major vote ; and what the society 
agree to give him annually, is levied upon all within the limits of the so- 
ciety-bounds ; except they bring a certificate to the clerk of the society, 
that they attend worship elsewhere, and contribute to the satisfaction of 
the society where they attend. The money being levied on the people, is 
distrainable by law ; and perpetually binding on the society till the min- 
ister is dismissed by a council, or by death, from his charge. 



ELDER JOHN LELAND. 187 

It is not my intention to give a detail of all the tumults, oppression, fines 
and imprisonments, that have heretofore been occasioned by this law re- 
ligion. These things are partly dead and burled, and if they did not rise 
of themselves, let them sleep peaceably in the dust forever. Let it suffice 
on this head, to say, that it is not possible, in the nature of things, to estab- 
lish religion by human laws, without perverting the design of civil law 
and oppressing the people. 

The certificate that a dissenter produces to the society clerk, must be 
signed by some officer of the dissenting church, and such church must be 
Christian ; for heathens, deists, and Jews, are not indulged in the certifi- 
cate law ; all of them, as well as Turks, must therefore be taxed for the 
standing order, although they never go among them, or know where the 
meeting-house is. 

This certificate law is founded on this principle, " that it is the duty, of all 
persons to support the gospel and the worship of God." Is this principle 
founded in justice ? Is it the duty of a deist to support that which he be- 
lieves to be a cheat and imposition ? Is it the duty of a Jew to support 
the religion of Jesus Christ, when he really believes that he was an im- 
postor? Must the Papists be forced to pay men for preaching down the 
supremacy of the pope, who they are sure is the head of the church? 
Must a Turk maintain a religion, opposed to the Alkoran, which he holds 
as the sacred oracle of heaven ? These things want better confirmation. 
If we suppose that it is the duty of all these to support the Protestant Chris- 
tian religion, as being the best religion in the world ; yet how comes it 
to pass, that human legislatures have a right to force them so to do ? I 
now call for an instance, where Jesus Christ, the author of his religion, 
or the apostles, who were divinely inspired, ever gave orders to, or inti- 
mated, that the civil powers on earth, ought to force people to observe the 
rules and doctrine of the gospel. 

Mahomet called in the use of the law and sword, to convert people to 
his religion ; but Jesus did not — does not. 

It is the duty of men to love God with all their hearts, and their neigh- 
bors as themselves; but have legislatures authority to punish men if they 
do not; so there are many things that Jesus and the apostles taught, that 
men ought to obey, which yet the civil law has no concern in. 

That it is the duty of men, who are taught in the word, to communicate 
to him that teaches, is beyond controversy ; but that it is the province of 
the civil law to force them to do so, is denied. 

The charter of Charles II., is supposed to be the basis of government 
in Connecticut ; and I request any gentleman to point out a single clause 
in that charter, which authorizes the legislature to make any religious 
laws, establish any religion, or force people to build meeting-houses or pay 
preachers. If there is no such constitutional clause, it follows, that the 



188 THE WRITINGS OF 

laws are usurpatory in the legislatures, and not binding on the people. I 
shall here add, that if the legislature of Connecticut, have a right to es- 
tablish the religion which they prefer to all religions, and force men to 
support it, then every legislature or legislator has the same authority ; and 
if this be true, the separation of the Christians from the Pagans, the de- 
parture of the Protestant from the Papists, and the dissent of the Presby- 
terians from the church of England, were all schisms of a criminal na- 
ture ; and all the persecution that they have met with, is just the effect of 
their stubbornness. 

The certificate law supposes, first, that the legislature have power to 
establish a religion ; this is false. Second, that they have authority to 
grant indulgence to non-conformists; this is also false, for a religious 
liberty is a right and not a favor. Third, that the legitimate power of 
government extends to force people to part with their money for religious 
purposes ; this cannot be proved from the New Testament. 

The certificate law has lately passed a new modification. Justices of 
the peace must now examine them ; this gives ministers of state a power 
over religious concerns that the New Testament does not. To examine 
the law, part by part, would be needless, for the whole of k is wrong. 

From what is said, this question arises, "are not contracts with minis- 
ters, i. e., between ministers and people, as obligatory as any contracts 
whatever V The simple answer is, yes. Ministers should share the same 
protection of the law that other men do, and no more. To proscribe them 
from seats of legislation, etc., is cruel. To indulge them with an exemp- 
tion from taxes and bearing arms is a tempting emolument. The law should 
be silent about them ; protect them as citizens, not as sacred officers, for 
the civil law knows no sacred religious officers. 

In Rhode Island, if a congregation of people agree to give a preacher a 
certain sum of money for preaching, the bond is not recoverable by law.* 

This law was formed upon a good principle, but, unhappily for the ma- 
kers of that law, they were incoherent in the superstructure. 

The principle of the law, is, that the gospel is not to be supported by 
law; that civil rulers have nothing to do with religion, in their civil capa- 
cities ; what business had they then to make that law ? The evil seemed 
to arise from blending religious right and religious opinions together. Re- 
ligious right should be protected to all men, religious opinion to none ; 
i. e. government should confirm the first unto all ; the last unto none reach 
individual having a right to differ from all others in opinion if he is so per - 

* Some men, who are best informed in the laws of Rhode Island, say, if ever there was 
such an act in that state, there is nothing like it in existence at this day ; and perhaps it is 
only cast upon them as a stigma, because they have ever been friends to religious liberty. 
However, as the principle is supposable, I have treated it as a real fact: and this I have 
done the more willingly, because nine-tenths of the people believe it is a fact. 



ELDER JOHN LELAND. 189 

suaded. If a number of people in Rhode Island, or elswhere, are of opinion 
that ministers of the gospel ought to be supported by law, and choose to be 
bound by a bond to pay him, government has no just authority to declare 
that bond illegal ; for, in so doing, they interfere with private contracts, 
and deny the people the liberty of conscience. If these people bind no- 
body but themselves, who is injured by their religious opinions ? But if 
they bind an individual besides themselves, the bond is fraudulent, and 
ought to be declared illegal. And here lies the mischief of Connecticut 
religion. My lord, major vote, binds all the minor part, unless they sub- 
mit to idolatry ; i. e., pay an acknowledgement to a power that Jesus 
Christ never ordained in his church ; I mean produce a certificate. Yea 
further, Jews, Turks, heathens and deists, if such there are in Connecticut, 
are bound, and have no redress ; and further, this bond is not annually 
given, but for life, except the minister is dismissed by a number of others, 
who are in the same predicament with himself. 

Although it is no abridgement of religious liberty for congregations to 
pay their preachers by legal force, in the manner prescribed above, yet it 
is anti- Christian ; such a church cannot be a church of Christ, because 
they are not governed by Christ's laws, but by the laws of state ; and such 
ministers do not appear like ambassadors of Christ, but like ministers of 
state. 

The next question is this, " Suppose a congregation of people have 
agreed to give a minister a certain sum of money annually, for life or du- 
ring good behaviour, and in a course of time, some or all of them change 
their opinions, and verily believe that the preacher is in a capital error ; 
and really from conscience, dissent from him, are they still bound to com- 
ply with their engagements to the preacher?" This question is supposa- 
ble, and I believe there have been a few instances of the kind. 

If men have bound themselves, honor and honesty call upon them to 
comply ; but God and conscience call upon them to come out from among 
them, and let such blind guides alone.* Honor and honesty are amiable 
virtues ; but God and conscience call to perfidiousness. This shows the 
impropriety of such contracts, which always may, and sometimes do lead 
into such labyrinths. It is time enough to pay a man after his labor is 
over. People are not required to communicate to the teacher before 
they are taught. A man, called of God to preach, feels a necessity to 
preach, and a woe if he does not. And if he is sent by Christ, he looks 
to him and his laws for support ; and if men comply with their duty, he 
finds relief; if not, he must go to his field, as the priests of old did. A man 
cannot give a more glaring proof of his covetousness and irreligion, than 

* The phrase of blind guides, is not intended to cast contempt upon any order of 
religious preachers, for, let a preacher be orthodox or heterodox, virtuous or vicious, he 
is always a blind guide to those who differ from him in opinion. 



190 THE WRITINGS OF 

to say, " If you will give me so much, then I will preach, but if not, be as^ 
sured I will not preach to you." 

So that in answering the question, instead of determining which of the 
evils to choose, either to disobey God and conscience, or break honor and 
honesty, I would recommend an escape of both evils, by entering into no 
such contracts ; for the natural evils of imprudence that men are fallen in- 
to, neither God nor man can prevent. 

A minister must have a hard heart to wish men to be forced to pay him, 
when through conscience, enthusiasm, or private pique, they dissent from 
his ministry. The spirit of the Gospel disdains such measures. 

The question before us, is not applicable to many cases in Connecticut: 
the dissenting churches make no contracts for a longer term than a year, 
and most of them make none at all. Societies of the standing order, rarely 
bind themselves, in contract with preachers, without binding others beside 
themselves ; and when that is the case the bond is fraudulent ; and if those 
who are bound involuntarily can get clear, it is no breach of honor or hon- 
esty. 

A few additional remarks shall close my piece. 
First. The Church of Rome was at first constituted according to the gospel ; 
and at that time her faith was spoken of through the whole world. Being 
espoused to Christ, as a chaste virgin, she kept her bed pure for her hus- 
band almost three hundred years ; but afterwards she played the whore 
with the kings and princes of this world, who, with their gold and wealth, 
came in unto her, and she became a strumpet. And, as she was the first 
Christian church that ever forsook the laws of Christ for her conduct, and 
received the laws of his. rivals, i. e., was established by human law, and 
governed by the legalized edicts of councils, and received large sums of 
money to support her preachers and her worship, by the force of civil 
power, she is called the mother of harlots ; and all Protestant churches, 
who : are regulated by law, and force people to support their preachers, 
build meeting-houses, and otherwise maintain their worship, are daughters 
of this holy mother. 

Second. I am not a citizen of Connecticut — the religious laws of the 
state do not oppress me, and I expect never will personally ; but a love to 
religious liberty in general, induces me thus to speak. Were I a resident 
in the state, I could not give or receive a certificate to be exempted from 
ministerial taxes ; for, in so doing, I should confess that the legislature 
had authority to pamper one religious order in the state, and make all 
others pay obeisance to that sheaf. It is high time to know whether all 
are to be free alike, and whether ministers of state are to be lords over 
God's heritage. 

And here I shall ask the citizens of Connecticut, whether, in the months 
of A.pril and September, when, when they choose their deputies for the as- 



ELDER JOHN LELAND, 191 

sembly, they mean to surrender to them the rights of conscience, and au- 
thorize them to make laws binding on their consciences 1 If not, then all 
such acts are contrary to the intention of constituent power, as well as un- 
constitutional and anti-Christian. 

Third. It is likely that one part of the people in Connecticut believe, 
in conscience, that gospel preachers should be supported by the force of 
law ; and the other part believe that it is not in the province of civil law 
to interfere, or any ways meddle with religious matters. How are both 
parties to be protected by law in their conscientious belief ? 

Very easily. Let all those whose consciences dictate that they ought 
to be taxed by law to maintain their preacher, bring in their names to the 
society clerk, by a certain day, and then assess them all, according to 
their estates, to raise the sum stipulated in the contract, and all others go 
free. Both parties, by this method, would enjoy the full liberty of con- 
science, without oppressing one another — the laws use no force in matters of 
conscience — the evil of Rhode Island law be escaped — and no person 
could find fault with it, in a political point of view, but those who fear the 
consciences of too many would lie dormant, and, therefore, wish to force 
them to pay. Here let it be noted, that there are many in the world who 
believe, in conscience, that a minister is not entitled to any acknowledege- 
ment for his services, without he is so poor that he cannot live without it; 
and thereby convert a gospel debt to alms. Though this opinion is not 
founded either on reason or scripture, yet it is a better opinion than that 
which would force them to pay a preacher by human law. 

Fourth. How mortifying must it be to foreigners, and how far from 
conciliatory is it to citizens of the American states, that when they come 
into Connecticut to reside, they must either conform to the religion of 
Connecticut, or produce a certificate ? Does this look like religious lib- 
erty, or human friendship ? Suppose that man, whose name need not be 
mentioned, but which fills every American heart with pleasure and awe, 
should remove to Connecticut for his health, or any other cause, what a 
scandal would it be to the state, to tax him to support a Presbyterian min- 
ister, unless he produced a certificate, informing them that he was an 
Episcopalian. 

Fifth. The federal constitution certainly had the advantage of any of 
the state constitutions, in being made by the wisest men in the whole na- 
tion, and after an experiment of a number of years trial upon republican 
principles ; and that constitution forbids Congress ever to establish any 
kind of religion, or require any religious test to qualify any officer in any 
department of federal government. Let a man be Pagan, Turk, Jew or 
Christian, he is eligible to any post in that government. So that if the 
principles of religious liberty, contended for in the foregoing pages, are 
supposed to be fraught with Deism, fourteen states in the Union are now 



192 THE WRITINGS OF 

fraught with the same. But the separate states have not surrendered that 
supposed right of establishing religion to Congress. Each state retains 
all its power, saving what is given to the general government, by the fed- 
eral constitution. The assembly of Connecticut, therefore, still undertake 
to guide the helm of religion ; and if Congress were disposed, yet they 
could not prevent it, by any power vested in them by the states. There- 
fore, if any of the people of Connecticut feel oppressed by the certificate 
law, or any other of the like nature, their proper mode of procedure will 
be to remonstrate against the oppression, and petition the assembly for a 
redress of the grievance. 

Sixth. Divines generally inform us that there is a time to come, (called 
the Latter Day Glory,) when the knowledge of the Lord shall cover the 
earth, as the waters do the sea, and that this day will appear upon the 
destruction of antichrist. If so, I am well convinced that Jesus will first 
remove all the hinderances of religious establishments, and cause all men 
to be free in matters of religion. When this is effected, he will say to 
the kings and great men of the earth : " Now, see what I can do : ye 
have been afraid to leave the church and gospel in my hands alone, without 
steadying the ark by human law, but now I have taken the power and 
kingdom for myself, and will work for my own glory." Here let me 
add that, in the southern states, where there has been the greatest freedom 
from religious oppression, where liberty of conscience is entirely enjoyed, 
there has been the greatest revival of religion ; which is another proof 
that true religion can, and will prevail best, where it is left entirely to 
Christ. 



ELDER JOHN LELAND. 



193 



THE IK ODER XV" PRIEST. 



Ignatius, born somewhere, no matter where, 
Trained up in school, and taught to say his prayer, 
Tired with his task at the academy, 
Jump'd over all to university : 
The books he read, and read, then laid them down, 
But little wiser when his task was done ; 
But college -pedantry bore such a sway, 
That soon he gained a soaring diploma, 
Dubb'd like a knight on a commencement day, 
Gladly he quit his task, and went his way. 
He thought of doctor, lawyer, prince and priest, 
And made remarks in earnest or in jest, 
" Should I turn doctor, I must stem the cold, 
And break my rest, to gain the shining gold ; 
Must make my patients think their lives and blood 
Are in my hands, or I can do no good. 
When men believe in witches, witches are ; 
But when they don't believe there are none there ; 
"When men believe in doctors, doctors heal, 
At sight of whom their patients easy feel. 
If I'm a lawyer, I must lie and cheat, 
For honest lawyers have no bread to eat ; 
'Tis rogues and villains feed the lawyers high, 
And sue the men that gold and silver buy. 
Should I be statesman, I must use disguise, 
And, if a priest, hear nothing else but lies ; 
State tricks, intrigues, and arts would me confound^ 
And truth and honesty nowhere be found. 
This way of getting money is a risk, 
I judge it better to become a priest. 
Preaching is now a science and a trade, 
And by it many grand estates are made ; 
The money which I spent at grammar school 
I'll treble now by teaching sacred rule. 
My prayers I'll stretch out long, my sermons short, 
The last write down, the first get all by rote ; 
While others labor six days,!' but one, 
For that day's work I'll "gain a pretty sum. 
For fifty-two days labor in a year, 
The sum of eighty pounds my heart shall cheer."' 
So asses heads for three score pieces sold, 
When famines were severe, in days of old. 
25 



194 THE WRITINGS OF 

Ignatius thus resolved to rise by rule, 

And to a grave divine he went to school, 

The science of divinity engag'd, 

And read the sacred volume page by page. 

The Bible was so dark, the style so poor, 

He gain'd but little from the sacred store ; 

Pool, Whitby, Burchett, Henry, Yorick, Gill, 

He read, to find what was Jehovah's will, 

Gravity, rhetoric, and pulpit airs 

He studied well, and how to form his prayers. 

At length his master gave him commendation, 

That he was qualified to preach salvation. 

And with his commendation gave him more 

Than twenty notes that he had us'd before ; 

These for his models, and his learned guides, 

Helped him to form his work with equal sides,. 

In composition he did pretty well, 

And what he could not read, he'd softly spell. 

A day appointed for him to perform, 

Notice was giv'n and many took th' alarm.. 

At the appointed hour the people came,. 

To hear the will of God revealed to men. 

At length Ignatius came all dress'd in black, 

With sacerdotal bands and three shap'd hat. 

Under his arm the holy book appeared, 

And in it were the notes he had prepared : 

He bow'd, and bow'd, and to the pulpit steered, 

Went up the stairs, and in the desk appeared, 

First he address'd the throne of God supreme ; — 

His master's prayer, new-moddled, did for him ; 

Fifty-nine minutes long, prays and repeats, — 

He clos'd, and all the people took their seats. 

The sacred volume next he gravely spread, 

Before his eyes upon his elbow bed, 

And so it happened, that Ignatius hit 

The very place where all his notes were writ. 

His text he told, and then began to read 

What he had written, with a school-boys heed, 

If he presumed to look upon the folks, 

His thumb stood sentinel upon his notes. 

Short were the visits that his eyes could pray ; 

He watch'd his notes lest he should miss his way. 

At the conclusion, with an angry tone, 

He said his gospel came from God alone. 

From this, the preacher traveli'd all around, 

To see where glebes and salaries were found ; 

Many loud calls he had where land was poor, 

People were indigent, and had no store. 

The calls he heard, but gravely answer* d, ' no ; 

To other places God calls me to go 1' 



ELDER JOHN LELAND. 195 

At length a vacant place Ignatius found, 
Where land was good, and wealth did much abound : 
A call they gave him which he did embrace, 
' Vox populi, vox Dei,' was the case. 
A handsome settlement they gave, a farm, 
With eighty pounds, and wood to keep him warm. 
All things were ready for his consecration, 
A sacred council came for ordination. 
The candidate was first examined, well, 
To see if he in knowledge did excel ; 
The first of John he hem'd and hammered thro,' 
Some things forgot, but most he never knew, 
But as he'd spent his time and money both, 
To fit himself to wear the sacred cloth, 
All things considered, 'twas believed that he 
Was a profieient in divinity. 
Lineal succession rites were then perform'd, 
Their hands impos'd, Ignatius gravely warn'd 
The sacred care of all the flock to take, 
In love, and not for filthy lucre's sake. 


















198 THE WRITINGS OF 



CIRCULAR LETTER 



OF THE 
SHAFTSBURY ASSOCIATION, 179 3. 

Beloved Brethren : It is a leading characteristic of the Baptists, that 
without pope or king for head — without spiritual or civil courts established 
by law — without a conclave of bishops, or convocation of clergy — without 
legalized creeds or formularies of worship — without a ministry supported 
by law, or any human coercion in discipline, they are so far united in sen- 
timent, respecting the New Testament, that a free correspondence and com- 
munion circulate among them. " They have no king, (on earth,) yet go 
they forth all of them by bands." The Bible is the only confession of faith 
they dare adopt — the final umpire they appeal unto for a decision of con- 
troversies. 

But while we would felicitate ourselves with this infallible guide, we find 
ourselves boldly attacked by deists and infidels, who seek to sap the foun- 
dation of our religion, by asserting that Moses and the prophets were en- 
thusiastical cheats, and that Jesus and his apostles were but pitiful impos- 
tors ; that all their writings are like modern priestcraft — like the sublime 
nonsense of Jesuits. 

Notwithstanding the variety of opinions, and discordance of sounds among 
those infidels, yet they are alike confident, and equally assiduous in decla- 
ring what is not true, and never tell us what truth is. With all their boasted 
illumination in the ground and laws of nature, they never tell us what nat- 
ural religion is, nor how the God of nature is to be worshiped. 

It can hardly be credited, that the Parent of the universe should leave 
his offspring in this dreary world to make their way to eternity without 
some guide — some sure word of prophecy, to direct their course. That the 
Bible is such a guide — a revelation of God's will, written by men divinely 
inspired — is attempted to be supported by the following remarks : 

First. The antiquity of some of the sacred writings, is an argument in 
favor of the divine authority. The writings of Moses are several hundred 
years earlier than any profane writings now extant, which proves that he 
did not collect them from any records, but wrote by Divine impulse ; nor 
could he, or any other man, have told how the worlds were made and peo- 
pled, (prior to the formation of Adam,) but by a revelation from God. 






ELDER JOHN LELAND. 197 

Second. The honesty of the penman has some weight in the argument. 
Moses, for instance, gives an account of his own sin, as well as the sins 
of his brother and sister, and is very full in pointing out the faults of his 
nation, and reproving them therefor, which things are not to be found in 
profane authors : and when he had the offer of being made great, and his 
family important, he declined the offer, and prayed for the pardon and 
preservation of that people that he had so plainly reproved for their sins. 
To these things we may add, that he says not a word about his learning, 
wisdom and honor in Egypt ; all of which look as if he did not write to 
honor himself, but to reveal the will of God, and to do good to mankind. 
The same may be said of other sacred writers; they not only made verbal 
confessions of their sins, but left the same on record that others might 
fear. 

Third. Notwithstanding the Bible was about sixteen hundred years in 
writing, by men in different ages and in very different circumstances, yet 
they all speak the same things. Some allowance must be made for the 
different dialects and customs of the people among whom the writers lived, 
and also for their own peculiar way of expressing themselves ; but in sub- 
stance they are uniform, infinitely more so than the human accounts of 
great events by many authors. Many of the apparent mistakes that are 
in the sacred volume, no doubt, are made by our own ignorance, but if 
there are a few of them that have been occasioned by a multitude of tran- 
scriptions, and other causes, yet they only respect numbers and places, and 
in no wise affect our faith and practice. 

Fourth. The prophetic essays in the Scripture, together with their exact 
accomplishment, are wonderful. Josiah and Cyrus were prophesied of by 
name a long time before they were born, and the deeds they should per- 
form, which exactly came to pass. The destruction of various kingdoms, 
and by whom, was foretold, and afterwards effected. The coming of John 
the Baptist — the conception of Jesus Christ — the place of his birth — the 
work of his ministry — the manner of his death — the effusion of the Holy 
Ghost — the gathering of the Gentiles — the destruction of Jerusalem, and 
a number of things besides, were not more expressly predicted, than fully 
accomplished. This leads us to believe that all prophecies that are behind 
the screen, will, in their times, be completely fulfilled. 

Fifth. The sublimity of style in which the Scripture is written, bespeaks 
its author to be God. Some of the most lofty strokes were delivered by 
rustic men. Amos, for example, was not a prophet by birth, nor trained 
in the schools of the prophets, but was an herdman and a gatherer of syca- 
more fruit, yet some of his tropes are as lofty as the heavens; and the 
same is true of some others who wrote. How flat and insipid are the wri- 
tings of Homer, Virgil, Xenophon, Cicero, and other Pagans, when once 
compared with the Bible,, It is not a blind devotion that Jews have paid 



198 THE WRITINGS OF 

to the Old Testament, and Christians to both old and new, but a conscious- 
ness of their supreme merit. Longinus and Cyrus both acknowledged the 
sublimity of the style. To this may be added the chastity of diction through 
the sacred volume. When it was necessary to treat of things rather in- 
decent, it is wonderful to see what euphonisms are used by the sacred wri- 
ters, and throughout the volume gravity and chastity of dialect is found, 
and nothing to provoke obscenity, levity, or confusion. 

Sixth. The wonderful effects that the reading and explaining of the Scrip- 
tures have had on the hearts and consciences of men, form an incontesta- 
ble proof of the authenticity of the Bible. The Sybils, by the Romans, 
and the Koran, by the Turks, have been considered as coming from God : 
but their admirers have only received them as directions of life, (as we do 
codes of laws,) and have never pretended that those books affect the heart. 
Here, then, appears the pre-eminence of the Bible above all other books, for 
thousands of thousands can witness that the truth of the Bible has so af- 
fected their hearts as to make them love the divine character, and cordially 
submit to the government of heaven. And this same word of truth has 
borne up the minds of those who believed it under all their misfortunes, 
and made them triumph in the hour of death, so that if the faith of the 
gospel were a delusion, it would be the best delusion in the world. 

Seventh. The patient sufferings of those who have received the Scrip- 
ture as a revelation from God, is another argument in its favor. These 
sufferings they have endured, not with the sullen air of a disappointed usur- 
per, or the obstinate spirit of a conquered hero, but with the meekness of 
a Christian, prizing life, if they could enjoy it innocently, but choosing suf- 
fering and death rather than sin. It is true that men will suffer much for 
their own wills, but such sufferers will recriminate when it is in their power ; 
a quite different spirit has been seen among those who have suffered for the 
truth's sake, and it is not rational to suppose that they would have suffered 
so much for the defence of imposture. 

Eighth. The great care that God has manifested in keeping these writings 
in existence amidst so many attempts to destroy them, is remarkable, and 
through the various translations that they have passed, to keep the sense 
so pure, still confirms the idea that God will preserve his own. And if 
we add to this, the rage that devils and wicked men have ever had to the 
Bible, the presumption is very strong that it is the Book of God. 

Ninth. It cannot be that the Bible was written by bad men, for it con- 
demns every branch of vice, and it cannot be supposed that designing men 
would form a system to condemn themselves in every respect. If it was 
written by good men, it is true, for liars are not good men ; and if they 
spake the truth, then the Bible is of God, for the writers thereof declare 
that they wrote by the spirit of God. 

Tenth. In addition to the grandeur and uniformity of that plan of truth 



ELDER JOHN LELAND. 109 

which the Bible contains, we may further allege in support of its divinity, 
that in all parts it reflects the most transcendent honor on the character of 
God — it contains a perfect system of morality, answerable in all respects 
to the purity of God, and of course tends to the highest happiness of men. 

Eleventh. The judgments that have been inflicted on those who have 
destroyed these writings are not to be forgotten, especially on Antiochus 
and Dioclesian, the first of whom vented his rage against the old Testa- 
ment, and the last against the new. Both seemed to share nearly one fate, 
and the first owned it was for destroying the writings of the Jews. Be- 
cause they took away from God's book, God took away their parts from 
the book of life, and from the holy city ; that is, he did not suffer them to 
live to enjoy the blessings described in his book, and when they died, he 
did not admit them into heaven without a change of character. 

Twelfth. If the miracles recorded in the Bible are not original argu- 
ments to prove the divinity of it, yet they must raise the wonder and con- 
fidence of all those, who, for other reasons, are persuaded of its veracity, 
to see what wonders God has wrought to preserve his people, establish his 
word, and furnish his ambassadors with bright credentials that they came 
and wrought in his name. 

These are some of the reasons we assign, wherefore we receive the 
Scripture as the word of God. 

Our faith is firm in the divinity of the Old Testament, as- it is in the New, 
but as many things in the Old Testament are only historical, others form a 
code of political laws and moral precepts, while many, things therein were 
typical and temporary, suited to the condition of a national church, we be- 
lieve that Christians should have recourse to the New Testament for pre- 
cepts and precedents to direct them in social worship. 

By what we have written, our desire is, dear brethren, that your faith 
may be confirmed in the holy Scripture, in this day of infidelity, and that 
in all your conduct you may give heed thereto as unto a light shining in a 
dark place, and thereby prove to all that behold you, that you are Bible 
Christians. 



A\ 



SERMON, 



DELIVERED AT THE INTERMENT OF 



.MRS. LYDIA NORTHROP, 



WIFE OF 



MR. STEPHEN NORTHROP, 



WHO DEPARTED THIS LIFE 



APRIL 26, 179*. 



2§ 






PEHFA€E. 


The following sermon was first delivered extempore, without 
much premeditation, or any expectation of publication ; but, as the 
friends of the deceased have requested a copy of it, I have summed 
up the leading ideas, and present it to the mourners, in an abbre- 
viated form. I am conscious of its deficiences, both as to depth of 
divinity, and beauty of diction ; and the most that I can expect 
from the performance, is, that it may console the sons and daugh- 
ters of sorrow, for the loss of a dear friend. J. L, 

Cheshire, July 10, 1794. 






SERMON, 



The solemn procession of the day brings to mind the following pas- 
sage ; Genesis, 53, 2 : And Sarah died in Kirjath-Arba, the same is He- 
bron, in the land of Canaan ; and Abraham came to mourn for Sarah, and 
to weep for her. We are taught to be followers of them, who, through 
faith and patience, inherit the promises. Ambition prompts aspiring souls 
to walk in the steps of those who gained the summit of honor, in hopes of 
obtaining a similar palm. If the examples of heroes, monarchs, and men of 
wealth, have so much magnetic force on the sons of earth, how much more 
should the virtuous actions of those " Elders, who have obtained a good 
report," influence the sons of heaven to follow their steps ? " They do it 
to obtain a corruptible crown, but we an incorruptible." Our text presents 
us a couple of characters worthy of our attention. Abraham is declared 
to be the father of the faithful and the friend of God ; and Sarah is held 
forth, by the sacred penman, as a pattern for wives, in her modest ap- 
parel, and subjection to her husband. When God called Abraham from 
Ur of the Chaldees, to forsake his native country of idolatry, and travel 
into a strange land, where the pure worship of Jehovah should be estab- 
lished, Sarah was not such an unbelieving idolater as to depart from her 
husband ; but, true to her conjugal engagement, and firm in her faith in 
the providence and promises of the Almighty, she cheerfully forsook her 
country, her kindred and their gods, and travelled in a strange land, a 
pilgrim and sojourner, with her beloved husband. 

When God made promise to Abraham, that he should beget a son, 
and become the father of many nations, he changed his name from Abram 
(a high father) to Abraham, (a high father of a multitude ;) and when it 
was revealed to him that Sarah, his proper wife, should bear the son from 
whom the nations should arise, her name was changed from Sarai (my 
lady) to Sarah (the lady of a multitude.) But after these promises were 
made, their faith and patience were long put to exercise, before they re- 
ceived the promise ; and after Isaac was born, the joy and delight of his 
father, Abraham was called by God, to perform a deed, the most strange 
and cutting that ever man was induced to, in the performance of which he 
gave the most unequivocal proof of his obedience to his God. Nothing 



204 THE WRITINGS OF 

short of his strong faith in God, in raising his son from the dead, sustained 
the old patriarch in offering his darling son, in whose line the promises of 
God were fixed. 

While Abraham and Sarah were travelling from place to place, they 
were constantly protected by an omnipresent God, who suffered no man to 
do them wrong, "yea he reproved kings for their sake." How safe and 
happy are all those who constantly trust in Abraham's God, and cheerfully 
obey his commands ! 

The things which appear most imitable in Sarah, are 
First. Her leaving all that was near and dear to her, to follow and obey 
the God of her husband. In this she acted the part of Ruth, the Moabitess, 
and stands forth as a bright example for her sex to go and do likewise. 

Second. Her modest subjection to her husband. Men should love their 
wives, as Christ loved the Church, and confer honor on them as weaker 
vessels ; neither abuse their persons, nor expose their weaknesses. But 
two reasons are given why the woman should be in subjection to the man. 
The first is taken from the order of nature ; the man was first made : the 
second, from the order of sin ; the woman was first in the transgression. 

After Sarah had lived until she was one hundred and twenty-seven 
years old, our text follows, 

And Sarah died. Death is the common lot of all. It is an article in 
the creed of the universal progeny of Adam. That the death of the body 
came in at the door of Adam's sin, is generally believed ; but whether it is 
a penalty, sovereignly imposed for transgression, or was naturally occa- 
sioned by the poisonous fruit of mortalization, that grew on the forbidden 
tree, is not a point of present examination. But one thing is certain, viz : 
Christ never came to take off the curse, i. e. to save men from dying. 
Adam and all his offspring experience it ; there is no discharge in this war 
— innumerable have gone before, and every man follows after ; the rich, 
the wise and venerable, indiscriminately fall a prey to the monster. The 
innocency of Abel, the righteousness of Noah, the faithfulness of Abra- 
ham, the virtue of Joseph, the meekness of Moses, the strength of Samp- 
son, the valor of David, the wisdom of Solomon, the piety of the prophets, 
the fervor of the apostles and the godliness of later saints, deliver none 
from death. Neither righteousness nor wickedness repel its force. In the 
single article of death, man has no pre-eminence above the beast. 

Some die in infancy, some in youth ; some are snatched away from their 
busy scenes and useful enterprizes ; while others live long and wear out by 
the decays of old age. Death has a name, but no form ; it is an article ab- 
stract by itself; it hardly belongs to this world or the next; but is a kind 
of imaginary line between the two. 

The paina that do reduce to death are great ; 
But death is nothing but a change of state. 



ELDER JOHN LELAND. 205 

Death brings all upon a level, and shows no partiality among the son3 
of men. And that death yet fills its throne, and reigns with unrepelled 
force, over the sons of dust, requires no proof to-day, but the sight of our 
eyes. My hearers, life up your heads, and if sorrow and tears do not for- 
bid, look to yon coffin ! see the affecting trophy of death's dominion ! Vo- 
racious death has slain its prey and confines its boasts within those sable 
boards. Think, O my soul ! Think, O beholders! what we must all 
be reduced to. O gracious God ! if we must needs die and turn to dust, 
to fulfil the fiist great threatening of heaven, is there no kind support, is 
there nothing to take the sting of death away ? Yes, thanks to God, through 
our Lord Jesus Christ, the sting is destroyed, the boast and the victory 
taken away. 

Some die in one part of the world and some in another ; as for Sarah, 
she died "In Kirjath-Arba, the same is Hebron." Kirjath-Arba was an 
ancient city, built seven years before Zoan, in Egypt. The name signi- 
fies the city of four. It took its name from Arba, which is four, or from 
four Anakims that possessed it, viz : Anak, Sheshai, Abiman and Talmai, 
or from some other cause, not very material for us to know; but in the 
days of Moses it was called Hebron, which word signifies friendship. 
Perhaps this name was given to the city by Abraham, on account of the 
friendship he received from the inhabitants ; for at this place Abraham had 
been long before, see Gen. 13, 18. Little did Abraham and Sarah think, 
when they were at that place before, that it was to be the grave of Sarah, 
and the place of mourning to Abraham ; and as little do we think, at least, 
as little do we know, when and where will be the time and place of our 
dissolution. O may we be prepared to give an account of our stewardship, 
whenever we shall be assaulted by the pale-faced visitant. 

If I may be allowed the liberty of deducing matter from the import 
of the word, I will say, Sarah died in friendship. To die in friendship 
with God, and good will with men, is an inestimable blessing. How 
different the case of thousands in the world, who die in duels, or in the 
field of battle, whose main business through life has been to study hu- 
man butchery, who die in non-subjection to God, and full of wrath to- 
wards their fellow-worms. Almighty God, we ask not for thrones and 
sceptres, supported by oppression and blood ; we ask not for power nor 
disposition to recriminate injuries, and take guilty revenge on those who 
have abused us ; we rather ask for some humble lot among the sons of 
peace — to live like Christians, at the feet of their Saviour, being per- 
fectly reconciled to God and his government ; and, should we be insulted 
or abused, we wish to submit ourselves to God in well-doing — take joy- 
fully the spoiling of our goods, and breathe out such unfeigned prayers 
for our enemies as Stephen did : " Lord, lay not this sin to their 
charge;" or, if it would not be too presumptuous to imitate the Saviour 



206 THE WRITINGS OF 

of sinners when dying on the cross, say, " Father, forgive them, they 
know not what they do." 

If any of my hearers wish to know how this friendship with God is 
obtained, the answer is, through the blood of the Lamb. This man is 
our peace—this peace he obtained by the blood of the cross \ there is 
no other name under heaven, given among men, whereby we must or 
can be saved. Through Jesus, God is reconciling the world unto him- 
self; therefore, behold the Lamb of God, who taketh away the sin of 
the world ; for by him, all that believe are justified from all things, 
from which they could not be by the law of Moses. 

This Hebron was in the land of Canaan. Canaan was given to Abra- 
ham by promise, and to his seed by possession. It was a land where 
God's worship was performed in a purer manner than it was in any 
other place ; and let Canaan, at this time, represent the worship of God. 
How many people, of whom there have been the most comfortable hopes, 
that they were born of God, and reconciled to his government, have 
forsaken the worship of God, and conformed themselves to the world to 
such a degree, that they have not only been stumbling-blocks in the 
world, but piereed themselves through with many sorrows. On a dy- 
ing bed, which is painful enough at best, they have the additional re- 
morse of a sad apostacy, of negligence of duty and mis-spent time. 
The Christian who would die with comfort, should live in the fear of 
God, and learn to die while he is living. It is a fearful thing for a 
man to live longer than his religion exists ; but when humble piety pre- 
vails more and more, heavenly-mindedness grows brighter and brighter. 
Though the outward man decays, the inward man is renewed day by 
day. Such a person bids fair to win the prize, and gain a crown of 
righteousness. May we all be so wrought upon by divine grace, so be- 
lieve in the promises, and so conduct ourselves in life, that, like Sarah, 
we may die in friendship with God and man, persevering in the wor- 
ship and service of Jehovah, that the same gracious Redeemer, who said 
to an expiring thief, " To-day shalt thou be with me in Paradise,' 3 
might whisper like words into our ears, when our souls expatiate for 
eternity. 

Though Sarah was dead, she had friends still living, who paid respect 
to her body after her soul had left it. She had been a partner with 
Abraham in sorrows and joys, nor was the friendship extinguished with 
her mortal life ; for our text informs us that 

Abraham came to mourn for Sarah, and to weep for her. He came, as 
some think, from the mount of God, where he had been to worship. 
If this was the case, then Sarah died in his absence, and upon his re- 
turn he found his wife sleeping in the icy arms of death ; but rather, he 
came from his own tent into Sarah's, to see the lifeless object of his love ? 



ELDER JOHN LELAND. 207 

and give full vent to his grief in mourning and weeping. Great souls are 
not insensible of losses, nor are gracious souls free from human sorrow. 
Old Testament saints mourned greatly for the death of their friends ; and 
some spoken of in the New Testament, did likewise. " Devout men car- 
ried Stephen to his burial, and made great lamentation over him." Nor can 
mourning for the dead be reprobated, since the man of God's right hand, 
the God-man and Mediator, who was a perfect pattern for his followers, 
wept near the grave of Lazarus ; and yet we are admonished by Paul to 
have proper bounds to our grief, especially when our godly friends make 
their exit, and not to mourn in sorrow, like those who have no hope in the 
resurrection, but to assuage our grief by believing that as certainly as Je- 
sus died and rose again, so certainly will all those who sleep in Jesus be 
brought forth, and brought to see each other again. Our sorrows should 
never extend so high as to break out in murmuring against the dispensa- 
tion, or to prevent us from the service of God, or even the duties of life. 
Of this we have an instance in Abraham, in the verse following the text. 
After the patriarch had mourned and wept a while for his dead, he 
cast the effeminate mourner off, and put the man of courage and conduct 
on, and said to the sons of Heth:. "give me a possession of aburying-place 
with you, that I may bury my dead out of my sight.' 3 Fancy conjectures 
that, when Abraham lay mourning and weeping for his loss, after a severe 
contest, reason prevailed over passion, and triumphed in the following lan- 
guage : " Sarah, my wife, my beloved wife, the wife of my youth, is dead. 
She has lived with me until she was one hundred and twenty-seven years 
old. She has travelled, suffered, and rejoiced with me. She has been 
true to her conjugal engagement, and lived in the fear of God. Why 
should I mourn at my loss, since Heaven has thought best to call her away 
from me ? Nay, it is not my loss ; she was God's, and not mine. I gave 
my son, Isaac, up to God, obsequious to his order, and now I cheerfully 
resign my interest in my wife. But is Sarah dead ? No ; she yet liveth ; 
she is living and adoring in heaven. Her body is dead, it is true, but her 
soul is in Paradise, basking in the sunny beams of noontide glory. Cease, 
then, all my passions: let my Sarah enjoy the beautific vision of her God, 
till he shall see cause to call me to his bright abode, to dwell with her and 
all the saints forever. In the meantime, I will serve my God on earth, 
and attend to the duties of my family ; and the first thing that presents it- 
self to view, is to purchase a burying-place, and bury my dead out of my 
sight." 

The husband of the deceased, to-day, has to act the part of Abraham. 
This memorable day, you have to bury your dead out of your sight. Your 
amiable consort, the wife of your youth, is dead : she has breathed her 
last, and is now sleeping in death. The sorrow that sits on your brow, 
and the tears in your eyes, bespeak the anguish of your soul. The ora- 



208 THE WRITINGS OF 

tory of solemn silence breaks forth from your heart in the language of the 
eastern sufferer. " Have pity upon me ! have pity upon me ! O, ye my 
friends, for the hand of God has touched me." And, like the mourning 
prophet, cries: "Is it nothing to you, all ye that pass by? Behold, and 
see if there be any sorrow, like unto my sorrow, wherewith the Lord hath 
afflicted me." Or, like the man after God's own heart, in his complaint : 
" Both lover and friend hast thou put far from me, and mine acquaintance 
into darkness." Sir, your loss is great ; deprived of the dear object of 
your love — of your domestic helpmeet, who guided the house,- and govern- 
ed her offspring, with subjection to her husband, in maternal fondness* 
But all the pleasing qualities of the mind did not secure her body from the 
pains and jaws of death. What still adds grief to the solemnity of the day, 
is her unexpected departure. Her debility was presageous to herself, of 
her approaching end, but no ways alarming to her friends, till within a 
moment of her dissolution, when she was incapable of speaking or answer- 
ing to what was said. It is rational to suppose, on this occasion, that your 
language is this : " O, that I had been previously warned of her death, that 
I might have known how her hope of heaven was supported, that I might 
have received some counsel from her lips, and that the children might 
have obtained the dying charge and valediction of their mother. 

Sir, your Lydia is dismissed from the troubles and cares of this life ; 
and we have reason to believe that she has made a happy exchange of 
earth for heaven ; if so, how much happier she is now, than ever she was 
before. She is now shining like the sun in the kingdom of heaven. She 
is now adoring before the throne of God, or flying through the vasts of 
heaven with messages from one choir to another ; and, perhaps, is some- 
times sent down to visit your abode, attend you. in your solitary walks r 
and act the part of an official angel, though unperceived by you. Could 
you hear her heavenly voice to-day, she would tell you that she had lost 
all the doubts and fears that she had, when on earth, and had gained the 
celestial worid, that she had heard little, and knew less of when she was 
on earth. Her longer stay on earth might have been pleasing and profit- 
able to you ; but surely her dismission from a world of sin and trouble, 
and her arrival at heaven, is her great gain. Then let it be the height of 
your ambition to live and die the Christian, that when you leave this world 
you may go where we hope your dear partner now is, and join with her 
in praise forever. 

The children next claim my address; and surely the large tears flow- 
ing from their little eyes, their swelling breasts and pensive groans affect 
my heart. You have lost an indulgent mother, that bore you with pain, 
and raised you with care ; no toil was too great for her to perform, to 
make your lives easy. It was not her ambition to prepare you for rioting, 
and teach you how to act your part on the dancing-floor ; no, the religion 






ELDER JOHN LELAND. 209 

she professed forbade it ; but her anxiety was to train you up in the ways 
of virtue. How little do children imagine, when their parents restrain 
their youthful folly, or recommend the ways of religion to ihem, that they 
act out of good will to their characters and love to their souls ; rather, they 
conclude it is the effect of a rancorous spirit, calculated on purposeto mako 
them miserable. No one, without the experience, can conceive what ex- 
cruciating pain fills the gracious souls of parents, to see nothing but pride 
and vanity in their children : it often leads them to cry to God, like Abra- 
ham, " O that Ishmael might live' before thee." It is rational to suppose 
that your mother has lodged many prayers in heaven, for those very child- 
ren that are now mourning over her corpse. I wish, and pray God, that 
your present affliction may be a lasting benefit to your souls. Funeral 
tears too often float away and leave no impression on the heart; but re- 
member you all must die, and appear before God in judgment, where 
nothing will avail you short of the blood of the Lamb ; no covering screen 
you from the storm of wrath, but the garments of salvation and the robes 
of Christ's righteousness ; in fine, nothing will prepare you for heaven 
inferior to a gracious change of heart. Though you are now in youthful 
bloom, yet death is near, and may be nearer than we are aware of. 

Survey the garden, where the fragrant rose. 
In all the youthful pride of beauty glows ; 
Go pluck the tempting flower, and pensive say, 
So cruel death may cut me off to-day. 

'Tis often seen and known to be a truth, 
That death first preys upon the fairest youlh ; 
The flowers that bloom first, first fade away s 
The fruit that first gets ripe, will first decay. 

May that God, who is a father to the fatherless, be a father and Saviour 
to the motherless, and preserve you from sin and damnation, through Jesus 
Christ our Lord. 

I shall now speak a word to the circle of mourners ; to the aged mother, 
brothers, sisters, and all relatively concerned in the solemnities of the day. 
The present scene seems more affecting, when we consider how lately the 
family has been called together on a similar occasion. It is but a few 
days since a sister of the deceased followed her husband to the grave. 
Deep calleth unto deep ; one stripe upon the back of another, this family 
receives, from the hand of the Almighty God. Surely the living are 
called upon to be ready to meet the Son of Man, in the dispensation of 
death. Ye are all uncertain which of the family will be next summoned; 
let each adopt the inquiry of the apostles, " is it I," and to practise my- 
self what I preach to you, I shall say, " my merciful God, is it I ?" 

Brethren, members of this church, one of our sisters has left us ; her 
seat will be empty in this meeting-house forever. While we have been 

27 



210 THE WRITINGS OF 

busy here and there, she is gone — gone from a church in a militant, im- 
perfect state, to the Church triumphant. She knows more now of the 
world of spirits, than ever she learned, or even heared from this pulpit; 
she no longer is confined to the partial knowledge, but knows as she is 
known ; she looks no more through a glass darkly, but sees face to face. 
I have been happy, in seeing a considerable number join this church since 
I have lived among you ; a fe\v have moved away to other parts, and some 
few have been excluded from the communion ; but this is the first mortal 
bereavement that the church has sustained since I have been resident in 
town. O may her vacancy be filled up with some of equal piety. Our 
expectation is from the youth. From close observation, I have noticed, 
that the greatest part of those who are born again, receive the gracious 
change between the years of sixteen and twenty-five ; yet to this general 
rule there are many exceptions ; so that those who are younger may hope, 
and those who are older need not despair. There, have been several re- 
vivals of religion in this town, among the youth ; but at present a great 
degree of carelessness and vanity is seen. How soon will this church 
dwindle away to nothing, by the removals and deaths of the present mem- 
bers, if recruits are not made up from the rising generation ! O, thou lofty 
One, who inhabitest eternity, send thy good spirit down upon our youth, 
and turn their hearts to the love of the truth. 

My hearers, one and all, I feel impressed with a sense of the uncertainty 
of all sublunary objects, the many ways in which death attacks the child- 
ren of men, and the importance of our appearing before God, in eternity. 
Physicians have computed, that there are more than five-hundred ways, 
in which death assaults the offspring of Adam. Good God ! are we yet 
living, when death, like a man of war, has so many instruments of mortality 
to reduce us to dust. It is owing to thy protective arm, Almighty Lord, 
that we are preserved from the terror by night, and the arrow that flieth 
by day ; from the pestilence that walketh in darkness, and the destruction 
that stalketh at noon-day. When we consider the frailty of human na- 
ture, the wonder rises still higher ; man has a vast number of vital fibres, 
infinately smaller than a hair, and dies if one of them is broken . " Strange 
that a harp of thousand strings, should keep in tune so long.*' Whoever 
studies human machinery, and calls in question the constant superinten- 
dency of God, must always live in the utmost fear of death. 

It is as good a conjecture as can be made, that the earth is peopled, at 
present, with one thousand millions of souls. According to the bills of 
births that are taken, it appears that half that are born, die under seven 
years of age : but, as this may be questioned, we will suppose that half 
die under fifteen ; the conclusion is, that in thirty years as many as a 
thousand millions leave this world. Now, if we suppose that a soul leaves 
the world every second, which is sixty for every minute, three thousand 



ELDER JOHN LELAND. 211 

six hundred for every hour, at the expiration of thirty years, there will be 
left a surplus of about fifty millions, which I conclude is as great a surplus 
of living souls as thirty years produce. If we then contemplate the many 
ways that death invades our habitations, the frailty of human nature, and 
the amazing constancy of souls leaving this world, we shall naturally adopt 
the words of Paul, and say : " Having, therefore, obtained help of God, we 
continue unto this time." But let the careless sinner think that, when 
death dislodges his soul from his body, the yawning hell will be its resi- 
dence. Notwithstanding the attempts of some to prove that the soul dies 
with the body, and of others to maintain that all souls will go to heaven 
on making. their exit, yet Revelation assures us of the death of a rich man, 
and the existence of his something, I say soul, after his body was buried ; 
and that this something was in hell, where a great fixed gulf forever sepa- 
rated him from Abraham and Lazarus. When the wicked, impenitent 
sinner dies, he goes to the generation of his fathers, and shall never see 
the light. He that made him will not have mercy on him, and he that 
formed him will show him no favor. 

If there is not something pertaining to man that does exist in a separate 
state, after the dissolution of the body, what did our Saviour mean in his 
dying prayer — " Father, into thy hands I commend my spirit" ? And 
how are we to understand Stephen, on a like occasion — " Lord Jesus, re- 
ceive my spirit" ? Moses died, and the Lord hid Mm. Moses had not 
been raised from the dead when our Lord was on earth, and yet he ap- 
peared on the holy mount when our Lord was transfigured ; but how could 
this be, if there was nothing belonging to Moses that survived the death of 
his body? If souls know nothing when out of the body, why could not 
Paul tell whether he was in the body or out of it, when he was caught up 
into Paradise and the third heavens ? and why should he give us to believe 
that he could be present with the Lord when absent from the body 1 If the 
souls of the martyrs do not live, sing, and pray, too, after their bodies are 
dead, and before their resurrection, how could John see, under the altar, 
the souls of them who were beheaded, hear what they said, and the an- 
swers made them ? And how could the soul of a prophet bring him in- 
telligence from heaven, if souls die with the body ? Who can believe Paul, 
when he declared he was a Pharisee, if he did not believe their doctrine ? 
which, in opposition to that of the Sadducees, was in spirits, angels, and the 
resurrection from the dead. The arguments that are brought to prove the 
mortality of the soul, will not admit of the existence of angels, and some 
of them strike directly against the existence of God. 

But let souls continue ever so long in a separate state, yet the time will 
come — it hastens, when all will be raised from their graves, and souls and 
bodies will re-unite. The time is near, when we shall see a God in gran- 
deur, and view a world in flames : when the Son of Man shall come in 






212 THE WRITINGS OP 

the clouds of heaven, and every eye shall see him. " A fire shall burn 
before him, and be very tempestuous round about him." Before his great 
white throne, all nations will appear to their final audit. "Who can stand 
when God doth this ? 

It is not easy, if possible, to tell how many people have been on the 
earth since its first formation. If we suppose that from Adam to the flood, 
they doubled once in forty-five years, by births, there was born above one 
hundred and thirty-seven thousand millions. In the flood, all the threads 
of the web were cut off* but eight. And if from the flood to this day, those 
eight souls have doubled in like manner, once in forty-five years, there 
have been born, since the flood, more than three hundred and ninety- 
seven thousand quatrillions, which, added to the antediluvians, make 
nearly four hundred thousand quatrillions. The surface of the whole 
globe would be as unequal to such a number, as a pepper-corn is to 
an empire ; for if the whole solid contents of the terraqueous globe was 
reduced to square inches, there would be more than thirty-four thousand 
millions of souls to each inch. But if this earth could not contain them 
all, when the present is burnt up, God can make a new earth big enough ; 
but it is not certain that resurrection bodies will require grass earth to 
stand upon. However these things may be, all rational creatures of 
Adam's line, will appear before God, and hear their final doom for eter- 
nity. May we all be prepared for the midnight cry — for the grand assize 
—for the solemn, righteous judgment of God ; that we may hear the 
blessed plaudit—" Well done. Enter into the joy of your God." Amen. 



THE 



YAIKEE SPY: 

CALCULATED FOR THE RELIGIOUS MERIDIAN OF MASSACHUSETTS, BUT WILL 

ANSWER FOR NEW HAMPSHIRE, CONNECTICUT, AND VERMONT, 

WITHOUT ANY MATERIAL ALTERATIONS. 

BY JACK NIPS. 

By the life of Pharaoh, y<ra are a SPY !-— — Joswa. 



1794. 






THE YANKEE SPY, 



Question. Why are men obliged, every year, to pay their taxes ? 

Answer. To support government. 

Q. What is government % 

A. The government here intended, is the mutual compact of a certain 
body of people, for the general safety of their lives, liberty, and property. 

Q. Are all systems of civil government founded in compact? 

A. No : successful robbers and tyrants have founded their systems in 
conquest — enthusiasts and priest-ridden people have founded theirs in grace 
— while men without merit have founded their system in Urth ; but the true 
principle, that all Gentile nations should found their government upon, is, 
compact. 

Q. Was civil government appointed by the Almighty from the begin- 
ning ? 

A. It was not ; nor was it necessary until sin had intoxicated man with 
the principle of self-love. The law was not made for a righteous man, 
but for the disobedient. 

Q. What form of government prevailed first among mankind ? 

A. Patriarchal. The father of a family used to exercise some sove- 
reignty over his successors, until they moved from the city of their father, 
and became patriarchs themselves. 

Q. How long did the world stand without any government in it but pat- 
riarchal ? 

A. There was no other kind before the flood, (which was more than one 
thousand six hundred and forty-five years,) nor afterwards till Nimrod,two 
generations after the flood. 

Q. What was Nimrod ? 

A. He was the first that began to be a mighty one in the earth. He was 
a mighty hunter before the Lord, who hunted beasts to support his army 
with, and hunted men to reduce them to his will. 

Q. What form of government did he adopt ? 

A. A kingly form ; for the beginning of his kingdom was Babel, Erech, 
Accad, and Calneh. He was the first of those pretty cteatures called 
kings, who reduced others to subjection by hunting them like beasts. 






216 THE WRITINGS OP 

Q. Did the Almighty ever give a code of political laws to any nation ? 
or, are nations left to act at discretion in establishing forms of government 
and codes of laws ? 

A. The Almighty did certainly give the nation of Israel a complete code 
of laws on Sinai, and in the wilderness, for their rule of conduct in religious, 
civil and military life. 

Q. Were those laws obligatory on other nations ? 

A. Laws, that are in themselves just, are binding on all men, but the 
particular form of many of those laws was peculiar to that nation. The 
transgression of many of those precepts was criminal in that nation, which 
the Gentiles were never accused of by their great 'apostle, Paul. 

Q. What did other nations do, in point of government, while Israel was 
in the wilderness and under the regulation of judges ? 

A. When Nimrod usurped the monarch's crown, the spirit of domina- 
tion ran through the world like a raging plague. Ashur went out to the 
land of Shinar, where Nimrod's seat was, and built Nineveh, and founded 
the Assyrian monarchy, and the contagion of having kings, and being kings, 
prevailed so greatly, that every little village had a king. Abraham, with 
three hundred and eighteen servants, conquered four of them and their 
hosts— Joshua destroyed thirty-one — and Adonibezek cut off the thumbs 
and great toes of seventy ; also eight kings and eleven dukes reigned over 
Edom, before any in Israel. 

Q. In what condition was the nation of Israel, after they left Egypt, be* 
fore Saul reigned over them, in regard to their police ? 

A. They were in a state of theocracy, the best of all states when peo- 
ple have virtue enough to bear it. 

Q. Were there no men among them who exercised dominion over the 
rest ? 

A. Moses and Aaron exercised divine orders among them ; the princes 
of the tribes and the officers bore authority, and the judges, of whom there 
were thirteen, had some pre-eminence, but neither of them had the power 
of making laws ; when God appointed them, they were to execute his laws, 
and no other. 

Q. Was the code of laws, ordained for the government of Israel, suf- 
ficient to govern other nations by, in their very different circumstances ? 

A. It was not. Canaan was an inland country — the people were for- 
bidden to trade with other nations, so that no laws were made for naviga- 
tion, commerce, or union ; all of which are necessary in Gentile nations. 
And, beside, their civil and religious laws were all blended together. The 
sabbath of the seventh day — seventh year, and fiftieth year— the three 
grand feasts, and a multitude of sacrifices, ceremonies, and oblations were 
enjoined on that people, which things Gentile nations have nothing to do 
with. 



ELDER JOHN LELAND. 217 

Q. Has the political part of that constitution ever been abused by Gen- 
tile legislatures ? 

A. Abundantly so, among Gentile nations that have become Christian ; 
for by bringing Christian states upon the same footing with the common- 
wealth of Israel, they have supposed that Christian nations have a just 
right to dispossess the heathen of their lands and make slaves of their per- 
sons, as Israel served the Canaanites and Jebusites : for no better claim than 
this had the European nation to make a seizure of America. Nor is this 
all : civil rulers, in Christian countries, have taken the liberty of adopting 
such precepts of the Mosaic constitution as suited them, and punished those 
who would not submit, when, at the same time, they have left unnoticed a 
great number of the precepts of Moses which were equally obligatory. 

Q. Has the ecclesiastical part of the Mosaic constitution ever been abu- 
sed as well as the political part ? 

A. Yes, and that to a great degree. The church of Israel took in the 
whole nation, and none but that nation : whereas, Christ's church takes no 
whole nation, but those who fear God and work righteousness in every na- 
tion. But almost all Christian nations and states, since the reign of Con- 
stantine, have sought to establish national churches : in order to effect 
which, they have brought in all the natural seed of the professors into the 
pales of the church, making no difference between the precious and the 
vile ; and from this foundation they have appealed to the laws of state, 
instead of the laws of Christ, to direct their mode of discipline. What a 
scandal it is to the Christian name to see church discipline executed in a 
court-house, before the judges of the police — to see censures given at the 
whipping-post, and excommunications at the gallows ;* and for smaller 
breaches, to be admonished by a sheriff's seizing and selling cows, etc., or 
wiping off the admonition by a pecuniary mulct ! Yet such has been, and 
still is the case, even in New England, that has made her boast of religion 
and liberty. f Circumcision, as to its first institution, was not of Moses, 
but of the fathers that lived before Moses, yet it was enjoined by Moses to 
be performed on all the males of Israel. From this a great number of 
ecclesiastics have changed blood for water, and sprinkle their children in- 
stead of bleeding them, in order to make the gospel church as extensive as 
the church of Israel was. Yet many of them will not admit a person to 
go back as far as John for the origin of baptism, because, say they, John's 
administration was under the law ; yet they will run back two thousand 
four hundred years before John for a precedent of baptism. f 

* The Baptists and Newlights have been imprisoned, fined, and whipped, and witches 
and Quakers have been hung in Massachusetts. 

t Seizing and selling, for ministerial tax, is still practised in many towns to this day. 

t A Reverend Gentleman in the county of Worcester, who, like many of his brethren, 
views John's baptism under the law, contends for infant baptism from Genesis, ix., 27. 
That the laws of Moses was in force while John lived, and even to the death of Jesus, I 

28 



218 THE WRITINGS OF 

Q. Was not circumcision, to the church of Israel, the same that water- 
baptism is to the church of Christ 1 

A. If so, the following absurdities arise. 

First. None but the males were circumcised : whereas, both males and 
females are sprinkled with water. To say that the females were virtually 
circumcised in the males,, is just as good sense as to say the females are 
virtually sprinkled in the males. 

Second. None were ever circumcised under eight days old, which was 
the general time appointed ; but children are sprinkled sometimes before 
they are eight hours old. Mid wives have been empowered to doit, incase 
death was nearer than a priest. 

Third. Circumcision was never a priestly rite : fathers, masters, moth- 
ers, and friends did the work ; but sprinkling is supposed to be a ministe- 
rial rite. 

Fourth. Whatever circumcision figured out, it was something that was 
wrought in the spirit and done without hands ; and as there is nothing done 
by men,, that is called baptism by water, either sprinkling, pouring, or dip- 
ping, that can possibly change the spirit, so neither of them are effected 
without the hands of men. The conclusion, therefore, is, that the first did 
not figure out the last. 

Fifth. None but those who were circumcised were to inherit Canaan ; of 
course, then,.none but those who are baptized with water can inherit heaven, 
which is a consequence inadmissible. 

Q. What do you think of the British constitution of government ? 

A. There is no constitution in Britain. It is said, in England, that there 
are three things unknown, viz . the prerogatives of the crown — the privi- 
leges of parliament — and the liberty of the people. These things are facts, 
for although, they consider the seventy-two articles of the Magna Charta 
as the basis of their government, yet from that basis they have never formed 
a constitution to describe the limits of each department of government. 
So that precedents and parliamentary acts are all the constitution they have. 

Q. How does government operate in England ? 

A. A hereditary king of the Protestant faith, must always fill the throne, 
whether he be a wise man or a dunce. A house of lords, of the heredi- 
tary mould, must glways check the house of commons. 

Q. What is the house of commons % 

A. It is a representative body of a small part of the nation, chosen once 
in seven years. It is called the house of commons, because the house of 
lords is a house of uncommons, supposed to be a species of beings like the 

do not deny ; but that John baptized in Jordan and Enon, such, and such only, as brought 
forth fruits of repentance, by an order of the law, will be denied until it can be proved 
If no institution, appointed before the death of Christ, is imitable for Christians, the holy, 
supper should be neglected. 






ELDER JOHN LELAND. 219 

Genii of the Mahometans, between angels and men, born only to rule, 
without having a fellow-feeling with those whom they rule over. 

Q. What condition has that form of government reduced the people to ? 

A. It has sunk them in a debt of more than two hundred and eighty 
millions, so that the interest of their debt, together with the support of the 
civil and military lists, imposes an annual tax on the people equal to thirty 
shillings sterling per soul, and at the expiration of the year the nation is a 
million of pounds more in debt than at the beginning. 

Q. How stand religious concerns in England 1 

A. The thirty-nine articles and book of common prayer are established 
by law. No man can fill any office in the civil or military departments 
without taking an oath to support them, and upon receiving a commission 
he must seal his oath with the eucharist : this is true of all, saving the 
members of parliament, who are obliged only to take the oath of abjura- 
tion, Curse the Pope and Papistry. 

Q. But are there none in England that dissent from the established re- 
ligion ? 

A. Many of them, of various denominations. 

Q. How do they fare ? 

A. They are deprived of such advantages as the conformists enjoy. In 
addition to all their proscriptions, the tenth part of all their income is ta- 
ken from them to support priests that they never hear, and in whom they 
place no confidence. 

Q. Is it supposed that the articles and forms of the church of England 
are so perfect that they cannot be mended ? 

A. They are always perfect when dissenters are handled. Edward 
Wrightman was burnt to death at Litchfield, by a warrant from prince 
James, for saying that the worship of God was not fully described in the 
thirty-nine articles and book of common prayers, and nearly eight thou- 
sand lost their property, liberties, and lives in the reign of the merciful 
king Charles, because they could not, would not say, that they believed 
"what they could not believe, and so conform to the established worship. 

They are also always perfect when a candidate enters into holy orders, for 
all of them do solemnly declare that they give their unfeigned assent and 
consent to all and every thing contained in that book, and yet, from the 
first formation of that book, it has passed above six hundred alterations, 
and to this day, many parts of it are complained of by many of the Epis- 
copal clergymen. 

Q. What have you to say about the Federal Constitution of America ? 

A. It is a novelty in the world : partly confederate, and partly consoli- 
date — partly directly elective, and partly elective one or two removes from 
the people ; but one of the great excellencies of the Constitution is, that 
no religious test is ever to be required to qualify any officer in any part of 
the government. To say that the Constitution is perfect, would be too 



220 THE WRITINGS OF 

high an encomium upon the fallibility of the framers of it ; yet this may 
be said, that it is the best national machine that is now in existence. 

Q, What think you of the Constitution of Massachusetts ? 

A. It is as good a performance as could be expected in a state where 
religious bigotry and enthusiasm have been so predominant. 

Q. What is your opinion of having a bill of rights to a constitution of 
government ? 

A. Whenever it is understood that all power is in the monarch — that 
subjects possess nothing of their own, but receive all from the potentate, 
then the liberty of the people is commensurate with the bill of rights that 
is squeezed out of the monarch. 

After the conquest of William, the government of England was com- 
pletely monarchical, until the reign of king John, when the Magna Charta 
was given to the people : this has often been mentioned in America as a 
sufficient reason for a hill of rights, to preface each constitution : but in 
republican, representative governments, like those of America, where it 
is understood that all power is originally in the people, and that all is still 
retained in their hands, except so much as for a limited time is given to 
the rulers, where is the propriety of having a bill of rights ? In this view, 
no such bill is found in the Federal Constitution. 

But it is not my intention, at this time, to dispute the point of propriety 
or impropriety of a bill of rights, but shall only add that the liberty of the 
people depends more upon the organization of government, the responsi- 
bility of rulers, and the faithful discharge of the officers, than it does upon 
any bill of rights that can be named. 

The illustrious patriots of Massachusetts, in framing their Constitution 
of government, in 1780, prepared a bill of rights, which is adopted in the 
state, on which I shall make some remarks. The bill contains thirty ar- 
ticles, upon a few of which I shall animadvert. 

In the second article it is said, " it is the right and duty of all men pub- 
licly, and at stated seasons, to worship the Supreme Being.' 7 This article 
would read much better in a catechism than in a state constitution, and 
sound more concordant in a pulpit than in a state-house. 

Suppose there are, in Massachusetts, a number of Pagans and Deists : 
the Pagans, upon hearing that it is their duty to worship one Supreme Being 
only, must consequently renounce all other deities whom they have been 
taught to adore ; here their consciences must be dispensed with, or the 
constitution broken. The Deist, who believes all religion to be a cheat, 
must either act the hypocrite, or disregard the supreme law of the State. 
This duty is called a right: if every man has this right, then he has a 
right to judge for himself, and will hardly thank any body for turning his 
right into what they may call a duty. That it is the duty of men, and 
women too, to worship God publicly, I heartily believe, but that it is the 
duty or wisdom of a convention or legislature to enjoin it on others, is called 



ELDER JOHN LELAND. 221 

in question, and will be, until an instance can be given in the New Testa- 
ment, that Jesus, or his apostles, gave orders therefor to the rulers of this 
world. 

It is the duty of men to repent and believe — to worship God in their 
closets and families as well as in public — and the reason why public wor- 
ship is enjoined by authority, and private worship is omitted, is only to pave 
the way for some religious establishment by human law, and force taxes 
from the people to support avaricious priests. 

What leads legislators into this error, is confounding sins and crimes to- 
gether — making no difference between moral evil and state rebellion : not 
considering that a man may be infected with moral evil, and yet be guilty 
of no crime, punishable by law. If a man worships one God, three Gods, 
twenty Gods, or no God — if he pays adoration one day in a week, seven 
days, or no day — wherein does he injure the life, liberty or property of an- 
other 1 Let any or all these actions be supposed to be religious evils of 
an enormous size, yet they are not crimes to be punished by the laws of 
state, which extend no further, in justice, than to punish the man who works 
ill to his neighbor. 

When civil rulers undertake to make laws against moral evil, and pun- 
ish men for heterodoxy in religion, they often run to grand extremes. The 
eating of a potatoe for food, and using emetics for physic, were once con- 
sidered in France as religious evils. Galileo was once excommunicated 
and banished by the Pope's bull, as a man of dangerous heresy, because he 
believed in the Copernican system. The ancients were treated as here- 
tics, who believed they had antipodes. The court of Zurich made a law 
to drown Felix Mentz with water, because he was baptized in water. In 
short, volumes might be written, and have been written, to show what havoc 
among men the principle of mixing sins and crimes together has effected, 
while men in power have taken their own opinions as infallible tests of 
right and wrong. 

The third article of the bill of rights is similar to the second in its struc- 
ture. It is said, " The people of this commonwealth have a right to in- 
vest their legislature with power to authorise and require, and the legisla- 
ture shall from time to time authorise and require the several towns, parish- 
es, etc., to make suitable provision, at their own expense, for the institution 
of the public worship of God, and for the support and maintenance of public 
Protestant teachers, in all cases where such provision shall not be made 
voluntarily." 

If the legislature of this commonwealth have that power to institute and 
establish that religion, which they believe is the best in the world, by the 
same rule, all the legislatures of all the commonwealths, states, kingdoms 
and empires that are in the world, and that have been in the world, may 
claim the same. 

If dumb idols are called devils, and idolatry is the religion of the devil, 



222 THE WRITINGS OF 

this claim of power brings all the Gentile nations under the government 
of the devil. Idolatry was established by this pretended power in the 
Gentile nations, when the Christian religion was first sent among them ; 
now if that establishment was right, then the apostles were wrong in sepa- 
rating so many thousands from the established religion. They were 
guilty of effecting a schism, and government was innocent in inflicting 
such punishment upon them and their adherents. In process of time, the 
religion of Christ prevailed so far that it was established in the empire of 
Rome; at which epoch it received a deadly wound, which gradually re- 
duced it to superstition, fraud and ignorance ; so that, in the sixteenth cen- 
tury, a number of kingdoms and principalities protested against the church 
of Rome; but this was a grand piece of obstinacy, if rulers have the 
power that the article under consideration says belongs to the legislature 
of Massachusetts. These Protestants, especially in England, retained so 
many of the Papal relics, that great numbers became nonconformists; 
here they repeated their crime, rejecting the English establishment, as 
well as that of Rome. Some of those nonconformists came into New- 
England, and soon began to exercise that power which the bill of rights 
says they have a right to. 

Now, how shall all these evils be remedied 1 answer — all who have dis- 
sented from the established religion of New-England must return to that 
fold, an d confess their errors ; then all must return to the church of Eng- 
land, and submit to that establishment ; then, joining with the Episcopal- 
ians, all must apply to the Pope for pardon, and submit to his uncontrol- 
able authority ; then, with the Papists, all must return to the Pagans, and 
submit to the Polytheism. If the power spoken of is right, then this mode 
of procedure is right; and, therefore, it is not the natural consequence of 
religious establishments by human law, to bring all men under the gov. 
ernment and religion of the devil, it is because there is neither devil nor 
devilish religion in the world. 

It is observed, that •* the people of this commonwealth have a right to 
invest their legislature with this power." But where do they get this right 1 
The universe is composed of a multitude of units; so this commonwealth 
is formed by a number of individuals. The confederacy is the sovereign, 
and rulers are agents ; and how can the creature have more power than 
the Creator 1 Propter quod unum quodque est tale, illud ibsum est magis 
tale. Whatever is found in the commonwealth, in aggregate, is found in 
small, essential particles among all the individuals ; if, therefore, this 
power is in the commonwealth, each individual has a little of it in his own 
breast ; and has a right to exercise it towards his neighbor, and force him 
to worship God, when, where, and in such a manner as he 'himself shall 
choose ; and if this be the case, what means the first article in the bill of 
rights ; where it is said, " all men are born free and equal." To be consis- 
tent, either that clause should be erased, or the power contended for given up, 



ELDER JOHN LELAND. 223 

This power is to be used to oblige the people "to make suitable pro- 
vision at their own expense, for the institution of the public worship of 
God." I have long been of the belief that Jesus Christ instituted his wor- 
ship ; and if my faith is well founded, then it is not left for rulers to do in 
these days ; but, surely nothing more can be meant by it, than that the 
legislature shall incorporate religious societies, and oblige them to build 
houses for public worship. Parishes, precincts, and religious societies 
politically embodied, are phrases not known in the New Testament ; con- 
vey ideas contrary to the spirit of the gospel, and pave the way for force 
and cruelty, inadmissible in Christ's kingdom, which is not of this world. 
If any number of real saints are incorporated by human law, they cannot 
be a church of Christ, by virtue of that formation, but a creature of state. 
This power is further to be exercised, to require the people to be at ex- 
pense "for the support and maitenance of public Protestant preachers." 

Preaching by the day, by the month, by the year, annual taxes for 
preaching ; what strange sounds these are ! not strange in these days ; 
but such strangers in the New Testament, that they are not to be found 
there. How insignificant would the federal government be, if it was de- 
pendant on the laws of the states to support its officers ! That govern- 
ment that has not force enough in it to support its officers, will soon fall ; 
just so with the government of Jesus. The author of our religion has 
appointed a maintenance for his teachers ; but has never told the rulers 
of this world to interfere in the matter. 

How much did John the Baptist, Jesus, Peter, James or John, ask per 
year ? Answer : I know not. If a man preaches Jesus, he cannot talk 
enough for it ; the gold of Ophir cannot equal it ; if he preaches himself, 
it is good for nothing. 

Strange it is, that men should pretend to be sent by God to preach to 
sinners, and yet will not do the work of the Lord, unless they can get men 
to be legal bondsmen for Jehovah. 

To read in the New Testament, that the Lord has ordained that those 
that preach the gospel shall live by its institutions and precepts, sounds 
very harmonica!; but to read in a state constitution, that the legislature 
shall require men to maintain teachers of piety, religion and morality, 
sounds very discordant. 

We may next observe, that the legislature of Massachusetts have not 
power to provide for any public teachers, except they are Protestant. Pa- 
gans, Turks and Jews, must not only preach for nothing; but Papists, 
those marvellous Christians, cannot obtain a maintenance for their preach- 
ers by the laws of their commonwealth. Such preachers must either be 
supported voluntarily, support themselves, or starve. Is this good policy ? 
Should one sect be pampered above others ? Should not government pro- 
tect all kinds of people, of every species of religion, without showing the 



224 THE WRITINGS OF 

least partiality ? Has not the world had enough proofs of the impolicy 
and cruelty of favoring a Jew more than a Pagan, Turk, or Christian ; or 
a Christian more than either of them ? Why should a man be proscribed, 
or any wife disgraced, for being a Jew, a Turk, a Pagan, or a Christian 
of any denomination, when his talents and veracity as a civilian, entitles 
him to the confidence of the public. 

The next thing to be noticed is, that the legislature of Massachusetts is 
invested with power and " authority to enjoin upon all the subjects an 
attendance upon the instructions of the public teachers, at stated times and 
seasons." By which stated times, no doubt, is meant the days called 
Sabbaths, Sundays, (Sondays,) First-days or Lord's-days. I shall not dis- 
pute the point about the holy-day, whether it was enjoined on men from 
the beginning, or never before the manna was given in the wilderness ; 
whether the fourth commandment in the decalogue, was of a moral or 
ceremonial nature ; whether it was binding on all nations, or only on Is- 
rael ; whether the same day of the week is to be kept to the end of the 
world ; whether the seventh part of time answers the end of the law, or 
whether the seventh day is changed for the first ; but shall use the liberty 
of saying, that the appointment of such stated holy-days, is no part of hu- 
man legislation. I cannot see upon what principle of national right, the 
people of Massachusetts could invest their legislature with that power ; 
and as I cannot deduce it from the source of natural right, so neither can 
I find a hint in the New Testament, that Jesus or his apostles, ever re- 
proved any for the neglect of that day ; or that they ever called upon civil 
rulers to make any penal laws about it. And it is curious to see what 
havoc rulers make of good sense, whenever they undertake to legalize said 
day. No longer ago than 1791, the legislature of this commonwealth 
made a sabbatical law; wherein, for the groundwork, they say, that the 
seventh part of time is to be kept holy; but how do they calculate time ? 
A man on a journey may travel until Saturday night, midnight, and begin 
again on Sunday at sundown ; if eighteen hours is the seventh part of a 
week, then their calculation is good ; but being conscious that it is not, 
they make it up (i. e. pay what they have borrowed) out of recreation ; 
for such exercise must cease on Saturday at the going down of the sun, 
and continue to cease till Sunday midnight. It may further be observed, 
that the law of God, and the laws of men, differ widely in phrase ; the 
law that enjoined the observance of the seventh day on the nation of Is- 
rael, which came from Jehovah, did not except the works of necessity and 
mercy ; neither man, maid, nor beast were to work — but a little way were 
they to travel — a bundle of sticks was not to be gathered and laid on the 
fire — nor had they any orders to assemble on that day, in a stated manner, 
to read the law of Moses. It was to be a day of rest, which gave it the 
name Sabbath ; but the laws of men have so many exceptions, that noth- 
ing, and anything, are done on said day. 



ELDER JOHN LELAND, 225 

But however these things are, the legislature of this state is to oblige 
the people to assemble on these stated times, to hear the instructions of 
these teachers of piety, religion and morality, if there be any on whose 
instructions they can conscientiously and conveniently attend. Here is a 
gap wide enough for any man to creep out. If neglecting to go to meet- 
ing is not justified by pleading inconveniency, his conscience will soon do 
it ; but whether he goes to church or not, his pennies must go to the treas- 
urer's purse. 

It is true that one* sect of Protestant Christians has as fair an opportunity 
to be incorporated as another, but there are many who justly despise the 
idea of religious incorporation by human law, and therefore those who do 
not, have an undue advantage over others. Supposing, in France, the Na- 
tional Convention should decree that all sects of Christians, that believed 
that kings, in certain cases, might wear their heads and crowns upon them, 
should have equal privileges in France, I ask, whether the Jacobin party 
would share equal favors with the royalists? So, in this case, all sects of 
Protestant Christians that choose to be incorporated, may elect their own 
teachers and contract with them for their maintenance, and assess it upon 
all within their respective precincts ; but those who cannot, in conscience, 
accord with this legal religion, must pay their tax with the rest, and be at 
the trouble of drawing it out of the treasury again, which sometimes 
occasions vexatious lawsuits. 

Now, if it should be argued that a great many in this commonwealth 
believe, in their consciences, that it is the best way to serve God, to have 
societies incorporated by law, and levy a tax upon all to support their 
worship and maintain their teachers, how easily the above evils might be 
prevented, and all enjoy liberty of conscience. If those only, who are con- 
scientious in legal religion, are incorporated, and tax none but themselves, 
there will be no cruel distraining from those whose consciences dictate 
another mode of worship. A man can cheerfully work when he verily 
believes he is doing God service ; a man, therefore, who believes in reli- 
gious incorporation, can joyfully give in his name to be taxed ; and he who 
believes that the law has nothing to do about religious worship, can as joy- 
fully stay at home. The last of these have as good grounds to judge that 
the first plead conscience for cruelty, as the first have to judge that the last 
plead conscience for covetousness. 

But there is no need for a constitutional clause about things of this na- 
ture ; for if a number of men contract with a preacher, for a year, or for 
life, the bond which they give him, is as recoverable by law as any bond 
whatever ; but the poison of such contracts is, including those who do not 
act voluntarily, and perpetuating them upon their successors or natural 
offspring. 

The last clause of the third article reads thus : 

29 



226 THE WRITINGS OF 

"And every denomination of Christians, demeaning themselves peace- 
ably, and as good subjects of the commonwealth, shall be equally under the 
protection of the law ; and no subordination of any one sect or denomina- 
tion to another, shall ever be established by law." 
On this section I have several remarks to make : 

First. The first part of it is very liberal, to a certain degree ; but if it 
read all men instead of every denomination of Christians, it would be unex- 
ceptionable. 

When the Pagans were favored by law, more than Christians, what de- 
vastation it made in the empire of Rome, in the first introduction of the 
Christian religion, until the reign of Constantine. In the first three centu- 
ries, almost two millions of lives were lost for conscience sake. These 
were men, women and children, who were as good subjects of state as any 
in the empire, After the change in the empire, when the Christian reli- 
gion became established by law, the Pagans suffered in the same manner 
that the Christians had done in the ten preceding persecutions. Who can 
read the history of these sufferings without seeing the bad policy of estab- 
lishing either of the religions in the empire ? 

Second. Although the clause now under consideration is some what libe- 
ral, indeed entirely so among Christians, yet it nowise accords with a former 
clause in the same article, where the legislature is forbidden to incorporate 
any Christians but Protestants, at least, are not vested with power to do it. 
Protestants only can be formed into religious societies and distrain for a 
maintenance for their teachers. 

One of two things must be granted ; either that Papists are no Chris- 
tians, or that there is a partiality established. Among little souled bigots, 
who believe nobody right but themselves, who confine the Christian reli- 
gion to their own sect, and conclude that they have the exclusive right to 
monopolize salvation, it would not be strange to hear that Papists, and all 
others who differed with them in sentiment, were no Christians ; but this 
cannot be the case here. The framers of the constitution were men of in- 
formation and acquaintance with the world ; the result is, then, that there 
is a contradiction in the two clauses of the same article. 

Such is the state of things in Massachusetts, that the legislature, accord- 
ing to the power vested in them by the first part of the third article, have 
made such laws as have effected a subordination of one sect to another, 
contrary to the last clause in the same article. 

On March 23, and June 28, 1786, two acts passed ; the first respecting 
towns, the other precincts, which effect the subordination just mentioned. 
These two laws were somewhat uniform in structure, and therefore a quo- 
tation from one of them may suffice in this place. Each inhabitant has 
the power of voting in town or precinct affairs, who pays two-thirds more 
in one tax than a poll tax ; and then follows, " That the freeholders and other 



ELDER JOHN LELAND. 227 

inhabitants, in each respective town, qualified as aforesaid, at the annual 
meeting for the choice of town officers, or at any other town-meeting regu- 
larly warned, may grant and vote such sums of money as they shall 
judge necessary for the settlement, maintenance and support of the minis- 
try, to be assessed upon the polls and property within the same, as by law 
provided." 

Now if any Christians but Protestants are thus incorporated, the consti- 
tution is violated ; and if none but Protestants, what may the Catholics say ? 
But this is not all j by this act, property entitles a man to church privile- 
ges. A degree of simony is contained in the act. The wisest man that 
was ever born of a woman could not estimate wisdom, by all the gold and 
pearls on earth ; but here a little property procures it ; at least, an annual 
tax entitles a man to the rights of it. Whether these voters are spiritual, 
moral, or profane, they have an equal suffrage in the choice of spiritual 
teachers, who have, or should have, the cure of souls at heart. 

It is well known, that there are a number of Baptists in this state ; in 
some towns they and their adherents form a majority ; but in the greatest 
part of the towns, those called the standing order are superior to all the 
rest. As the Baptists are Protestants, where they form a majority, they 
might be incorporated as well as others, and tax all in the town or precinct 
to part with their money for religious uses. But it is well known that they 
are principled against it. They do not believe that the legislature have 
any proper authority, upon the scale of good policy, to make any laws to 
incorporate religious societies and require a maintenance for the ministry. 
Now the question is, Do their sentiments prevent their demeaning them- 
selves as peaceable subjects of state ? Let those who differ with them 
in judgment answer. Yet from their known and conscientious principles, 
how are they reduced to subordination in various places 1 

In a town or precinct where the Baptists are a minority, the major 
part choose and settle a minister ; the expense is levied upon all according 
to poll and property ; the Baptists, in this case, must either part with their 
money to support a religion that they do not fully believe in, or be suborbi. 
nate enough to get a certificate to draw it out of the treasurer's hands. Some 
have condescended to the last mode, as being the best alternative they had ; 
while others have had such a disgust to submit to a power, belonging 
neither to the kingdom of the Messiah, nor the civil government on earth, 
that they would not bow let the consequences be what they would. The 
distraining law-suits and oppressions that have risen from this source, even 
since the ratification of the present constitution, need not be mentioned at 
this time. 

One observation more shall close my strictures on this article. It is well 
noticed that none shall be protected by law, but those who properly demean 
themselves as peaceable subjects of the commonwealth. This, however 
should be extended to all men, as well as to Christian denominations. 



228 - THE WRITINGS OP 

For any man, or set of men, to expect protection from the law, when 
they do not subject themselves to government, is a vain expectation. Let 
a man's motive be what it may, let him have what object soever in view ; 
if his practice is opposed to -good law, he is to be punished. Magistrates 
are notto-aonsuk his motive or object, but his actions. 

Without adverting to Bohemia, Munster, or any part of Europe or Asia> 
for instances, we shall pay attention to a few recent transactions of our own. 
A Shaking-Quaker, in a violent manner, cast his wife into a mill-pond IBM 
cold weather ; his plea was, that God ordered him so to do. Now the ques- 
tion is, Ought he not to be punished as much as if he had done the deed in. 
anger? Was not the abuse to the woman as great? Could the magis- 
trate perfectly know whether it was God Satan, or ill-will, that prompted 
him to do the deed ? The answers to these questions are easy. 

In the year of 1784, Matthew Womble, of Virginia, killed his wife and 
four sons, in obedience to a Shining One, who, he said, was the Son of 
God, to merit heaven by the action ; but if the court had- been fearful of 
offending that Shining One, and pitied Womble's soul, they would never 
have inflicted that punishment upon him which they did the October fol- 
lowing. Neither his motive, which was obedience, nor his object* which 
was the salvation of his soul had any weight on the jury. 

Should magistrates or jurors be biased by such protestations, the most- 
atrocious villains would always pass with impunity. 

I shall here add, that in Scotland, two women were brought before the 
sessions for fornication ; one of them was a church member and the other 
was not. She who was a daughter of Zion was pitied, and the man who 
had defiled her was judged a vile seducer, and severely fined ; but she 
who was not a member of the church, was judged a lewd slattern, 
and was driven out of the parish, that she might not deceive honest men 
any more; 

Should a man refuse to pay his tribute for- the support of government, 
or any wise disturb the peace and good order of the civil police, he should' 
be punished according to his crime, let his religion be what it will ; but- 
when a man is a peaceable subject of state, he should be protected in wor- 
shipping the Deity according to the dictates of his own conscience. 

It is often the case, that laws are made which prevent the liberty of con- 
science ; and because men cannot stretch their consciences like a nose of 
wax, these non-conformists are punished as vagrants that disturb the peace. 
The complaint is : "These men, being Jews, do exceedingly trouble the 
city." Let any man read the laws that were made about Daniel and the 
three children, and see who were the aggressors, the law makers or the 
law breakers. The rights of conscience should always be considered in- 
alienable — religious opinions as not the objects of civil government, nor 
any way under its jurisdiction. Laws should only respect civil society; 
then if men are disturbers they ought to be punished. 



ELDER JOHN LELAND. 



229 



Among the many beautiful traits of the constitution of Massachusetts, 
the provision made for its revision shines with great effulgence. 

Permanency and improvement should be mixed together in government. 
But few nations have ever had patriotism sufficient to remove the radical 
deficiencies of government, without falling into convulsion and anarchy. 
There are certain ebbs and tides in men, and bodies of men, which often 
break over all proper bounds, without a proper check. To leave govern- 
ment, therefore, so mutable that a bare majority can alter it, when under 
some prevailing passion, exposes that permanency that the good of the 
whole,, and the confidence of allies, call for. In this last view of things, 
some real, confessed evils had better be borne with, than to make govern- 
ment too fluctuating. In the federal government, it requires two-thirds of 
the states, or two-thirds of the members of Congress, to change the consti- 
tution. In Massachusetts the same ; but not till after the experiment of 
fifteen years. However this may appear to others, to me it appears one 
of the fairest lines in the constitution ; a signal of a patriotic people, con- 
scious of their liability of mistake, wishing to improve in policy, attached 
to energy and freedom. And there is no doubt but, in the year 1795, the 
citizens of this state may meet by their delegates, and coolly impove upon 
the constitution, and remove its defects, that time and experience have dis- 
covered, without the least danger of tumult or noise. Should that be the 
case, it is hoped that some things respecting religion will be altered, which 
is the chief end of the publishing of this small tract. 

If the constitution should be revised, and anything about religion should 
be said in it,, the following paragraph is proposed : — 

" To prevent the evils that have heretofore been occasioned in the 
world by religious establishments, and to keep up the proper distinction 
between religion and politics, no religious test shall ever be requested as a 
qualification of any officer, in any department of this government ;. neither 
shall the legislature, under this constitution, ever establish any religion by 
law, give any one sect a preference to another, or force any man in the 
commonweatlth to part with his property for the support of. religious wor- 
ship, or the maintenance of ministers of the gospel." 



230 THE WRITINGS OF 






CORRESPONDING LETTER 



SHAFTSBURY ASSOCIATION, 1796. 

Beloved brethren : As the indulgent Guardian of men has preserved 
our lives, and brought us together at this our annual meeting, we have 
now an opportunity of addressing you in our collective capacity. It is 
a saying of the wise man, that " two are better than one, and a threefold 
cord is not easily broken." From which we learn that the great design 
of Heaven, manifested by nature's great law, as well as revelation, is that 
men should be helpers of each other. The feeble state of infants, the unwary 
paths of youth, the decrepitude of old age, the want in each sex of the other 
to make life agreeable, and, indeed, the inability of individuals to execute 
business of agriculture and arts of mechanism, all evince the utility of so- 
ciety in civil life. Nor are arguments less conclusive or pungent in mat- 
ters of religion. But how are the laws of Heaven (in some sort) frustrated 
by sin ! rather, we express it, the plum is gathered from the thorn, the 
rose from the brier, and the honey from amidst the stings. How has sin, 
how does self-love and self-importance, torment and chafe our minds among 
those very persons, our partners, our nearest connections,, whom Heaven 
has appointed for our comforters, and without whom we are more forlorn 
than the beasts of the wilderness. But is there no antidote, is there no 
way to escape all the snarls of social life ? O, gracious Heaven ! show us 
the way — the hidden way, to obtain all the blessings of society without the 
disadvantages thereof. But here, again, we check the language of our 
hearts ; for the voice of revelation promises, neither to individuals nor so- 
cieties, in this world, good without evil, peace without contention, a crown 
without a cross, nor profit without incumbrance. Seeing, then, that this 
world is a mixture of good and evil, and men are in a middle state, between 
the consummate holiness of heaven, and the entire deformity of hell, let us 
wait patiently till our change comes ; nor be so overcharged with the evils of 
life, as to neglect the use of those talents and means that God has assigned 
us in our pilgrimage here on earth. In this point of light, we joyfully em- 
brace this opportunity of corresponding with you, by letter and delegates, 
wishing that we might suggest a little to you, (at least two mites,) for your 



ELDER JOHN LELAND. 231 

furtherance in the gospel, and that, in return, we might receive much from 
you, for our reproof, instruction and comfort. 

We conceive that the church of Christ, which is the kingdom of heaven, 
is not governed by the laws of men, but by the laws of Christ ; not by the 
acts of parliament, but by the acts and epistles of the apostles ; not defended 
by carnal weapons, and instruments of death, but by spiritual weapons, and 
instruments of righteousness. " Not by might and power, but by my 
spirit, saith the Lord." This kingdom forms no alliance with the king- 
doms and states of this world, but is distinct from them, yet containing 
subjects in all of them, to be redeemed from among them. The negotia- 
tions, failures, violations, ratifications, or punctual compliances of treaties 
between earthly kingdoms and states, no wise affect the church in its spi- 
ritual standing, which is secured in the great treaty between Jehovah and 
the Mediator. " The council of peace was between them both ;" in which 
covenant the persons and blessings of Christ's kingdom are both made 
sure. The offspring and vessels all hang upon this nail. 

Dear brethren, if such is the security and happiness of the saints, oh, 
let us never forget the price of our redemption. The blessed Jesus came 
into this world, not to teach men husbandry, or the mechanical arts — not 
to instruct them in politics, or any of the branches of science or natural 
philosophy ; he never taught man the use of the magnet, or the mariner's 
art. No ; these things are good and profitable among men, but infinitely 
beneath the cause that Jesus came to espouse. He came to do the will of 
him who sent him, and to finish his work — to magnify his law, to clear 
his amiable character, to make a display of his excellent perfections, to 
build up truth, to expose sin, conquer Satan, and save sinners by his blood. 
Oh, how immense the love ! how free the grace ! how inexpressible the 
kindness! how painful the conflict! how interesting to us, and how tri- 
umphant to himself, the victory ! The bleeding victim, slain under the 
Mosaic institution, the blood and smoke of the Jewish altars, but feebly 
pointed out the great offering of Christ, to make atonement for the sins of 
men. 

Let Arians, Socinians, or any others, undervalue the bloody sacrifices 
and vicarious sufferings of the God-man, Christ Jesus, yet on this foun- 
dation we trust our souls, and humbly hope to spend a long eternity in 
finding out this knowledge of witty inventions, and adoring the wisdom, 
love and grace, which we never expect, nor ever wish to comprehend. 

Since our last association, our dear brother, Rev. Joshua Morse, of 
Sandisfield, has departed this life. He began the work of the ministry 
in his youth, has followed it with unwearied zeal, solemn devotion and 
practical piety, to a good old age, and died in the triumphs of faith. 
We have gospel grounds to believe that, while we are associating 
here on earth, and see his seat empty among us, he is associating 



232 THE WRITINGS OF 

with the saints in heaven, and filling his seat among the servants of 
the Lord, and has heard and received the blessed plaudit : "Well done, 
good and faithful servant ; because thou hast been faithful over a little, 
I will make thee ruler over much. Enter thou into the joy of thy Lord.'* 
Oh ! may all of us, who are called upon to minister in holy things, be 
faithful unto death, that we may receive a crown of life. And may 
the Lord raise up and send forth able, wise, spiritual, and faithful la- 
borers into his vineyard. 

As to the state of our churches, there is nothing very flattering, nor 
is there anything peculiarly discouraging. A worldy, careless spirit too 
much abounds in general ; but there are some revivings. Upon the whole, 
we can say " the Lord reigns," and his word of revelation recommends 
itself to us with satisfactory evidence. The preceding minutes will give 
any curious inquirer the number of our churches, and what alterations 
have taken place since our last anniversary. 

In this present session, moderation and good order have presided, 
and some quickenings of the Holy Spirit. And may the word and spi- 
rit of the living God be our guide and comforter forever. Amen.* 

* It is possible some alterations were made in this, and perhaps, also, the other asso- 
ciational letters, by the bodies for which they were prepared ; but what these changes 
were, we have now no means of ascertaining. 






. 



BLOW AT THE ROOT: 



BEING A 



FASHIONABLE FAST-DAY SERMON, 



DELIVERED AT 



CHESHIRE, APRIL 9, 1801 



I will also show mine opinion. Elihit. 

Shoot at her, spare no arrows, for she hath sinned against the Lord. Jekemiah. 



30 



A BLOW AT THE ROOT, &c 



Man comes into the world needy, dependent, frail, and polluted. He is 
born without clothes and shoes, aad with his mouth opened by a craving 
appetite. These needs have given rise to the various arts so studiously 
and gradually learned among men. 

The need of a shirt has set the farmer to work to raise his flax, and the 
woman to spin and weave it : which again has set others to work to make 
tools for the farmer, spinner, and weaver to perform with, etc. The need 
of a jacket has taught men to raise sheep and manufacture their wool, which 
also employs a number of artisans beside, before the coat of a sheep is 
turned into a coat for a man. The need of shoes has discovered a use for 
the skins of beasts, and taught the tanner, the currier, and shoe-maker, 
with all others connected therewith, their respective arts. The open mouth 
and craving appetite, has given rise to the many agricultural arts, to raise 
food : and taught the butcher and cook, with a thousand others in train, to 
perform their parts in life. The surplus of necessaries, conveniencies, 
and luxuries, that are in one part of the world, and the want of many other 
articles, if they did not give rise to ship-building and navigation, employ 
abundance of men in carrying their exports and bringing home their im- 
ports. The need of shelter from the storm has formed the carpenter, ma- 
son, glazier, and a long list besides ; and if the three sons of Cain, whose 
names were Fire, Light, and Flame, first found out fire by rubbing two 
sticks together, as some say, yet the tending, securing, and using of it, to 
warm and cook with, have employed a number of artists. The subject 
cannot be developed by me, I believe not by any man. To contemplate 
the rise of human nature, from its first state of barbarous ignorance in the 
beginning, to the present state of improvement in agriculture and the arts ; 
to enquire how the first artisans got tools to execute their arts ; together 
with the coincidence of all the parts, forming one great whole, is a subject 
so extensive and intricate, that no being but Him who teaches men knowl- 
edge, and who is infinite in knowledge himself, can comprehend it. These 
are parts of thy works, O Lord. 

The doctrine so earnestly contended for, that all men came into the world 
free and independent, may, in a very small sense be true : indeed, it ap- 



236 THE WRITINGS OF 

pears to be wholly true, in the sense intended by those who adopt the max- 
im, but in the view of things which I am now pursuing, freedom and inde- 
pendence are but little more than names. Man comes into the world more 
dependent than the quadruped — more helpless than the bird — more forlorn 
than the insect. As soon as he is born, he is involuntarily dragged from 
place to place by the sovereign arm of his nurse, and has one bitter thing 
after another crammed down his throat, entirely against his will : if he is 
in a serious mood, the fond mother will tickle him to make him laugh, and 
if he chooses to cry, she will stop his mouth with the pap. Pray where is 
the freedom of this child ? 

But further, when the child grows larger, if he chooses to pull the tea- 
cup off the table, his hand is confined, and if he chooses to put his fingers 
in the milk, it is moved out of his reach ; if it is his will to run out in the 
mud or snow, he is called into the house, and if he chooses to stand in front 
of the fire, he is ordered to give place to his seniors ; if it is his pleasure to 
set up at night he is ordered to bed, and if he desires to take a morning nap 
he is called up to work. When sent to school, he is often forced to be po- 
ring over his dull lesson or knotty sum, when he had much rather be at play. 
Now the question is, who speaks truth, the statesman or the child ? The 
statesman says, that " man comes into the world free :" the child says, he 
" can never do as he pleases without being scolded at or controlled." 

If we consider that freedom does not authorise one man to destroy the 
freedom of another, but that freedom is to be governed by the laws of good 
order, and that all beside is licentiousness, and tends to bondage in the final 
event, the seeming contradiction is reconciled. 

The bondage just mentioned above, does not cease with our infantile or 
juvenile years, but remains with men through every stage of life. In riper 
years— in a connubial state— in parental concerns — in human society, both 
civil and religious — in short, in all their connections in life, they are bound 
to bear innumerable disappointments and crosses which are unavoidable. 

The dependence of man further appears, in his inability to accomplish 
the works of husbandry or mechanism by himself, and in his entire inca* 
pacity, as a unit, to defend himself from a stronger man than himself, or a 
number of them in conjunction, who make an attack upon his life, liberty, 
or property. Hence results the propriety of human confederation, to ef- 
fect the works of life, and defend the innocent from the depredations of 
villains. 

Man is also frail — -formed out of the dust— animated clay — possessing 
a heavenly spark that never can decay. That man is complex, to me is 
clear, but his immaterial, immortal part, is not an article of present animad- 
version : his material, mortal part is frail. Diseases, called the " first born 
of death," are in his tabernacle. The multitude of diseases, both internal 
and external, which men are subject to, have taught them the medical qual- 



ELDER JOHN LELAND. 237 

ity of roots, plants, minerals, barks, fruit, gums, etc. Hence chemists, 
apothecaries, physicians and surgeons have arisen. Accident and experi- 
ment have taught men, that in the growths of nature, there is both a medi- 
cinal and nutritive quality. What proficiency was made in the science of 
physic before the days of ^Esculapius and Hippocrates, I cannot tell, but 
the first of these was worshipped in the form of a serpent, for his great 
skill in physic, the other reduced physic to a system, and it is now consid- 
ered as one of the liberal arts. 

Man is likewise 'polluted. That all rational creatures came from the 
hands of God pure, at first, is both reasonable and scriptural, but how these 
pure creatures could pollute themselves, is an intricate question : perhaps 
no man, in this period of existence, can fully illustrate, or even conceive 
of it, but one thing is certain, viz., God is always the same, infinite in love 
and in power. Now if sin and misery have arisen among the creatures 
of God, and have existed six thousand years, what argument can be drawn 
from the nature of God, to prove that sin and misery will not always 
exist. 

This pollution may be considered both in a moral and social, or 'political 
point of light. Moral evil is the transgression of the moral law of God. 
This law is not confined to the prohibition that God laid on Adam, nor yet 
to the decalogue, or ten commandments, but it is that eternal rule of right, 
which took its rise in the scale of being, and runs through the Bible like 
a golden chord, enjoining on all rational creatures that which is right of 
itself, both towards God and man, in all places and conditions of life : any 
deviation from this rule is moral evil, commonly called sin. This pollu- 
tion is that which all men, by nature, are in, and although this apostacy is 
not the cause of the eternal union that subsists between Christ and men, 
nor the cause of their being raised from earth to heaven, yet it was the 
cause of Jesus' agonizing in death, and of ministers being sent to preach 
repentance and forgiveness of sins to the children of men. 

Social or political evil, consists in actions only — the philanthropy or 
turpitude of the heart, the motives, views, or designs of men, are entirely 
out of the question before this tribunal. The divine government of Jeho- 
vah takes cognizance of every exercise of the heart, as well as all exter- 
nal actions, but social government arrests visible actions only. Hence it 
appears that all political evils are moral evils, but all moral evils are not 
political evils. No evil, simply moral, is punishable by a political tribu- 
nal, yet every political evil comes within the jurisprudence of the Almighty, 
because it is morally wrong. 

Social pollution influences men to work ill to their neighbors, to prevent 
which civil government was appointed. " The law was not made for a right- 
eous man, but for the lawless and disobedient." "The powers that be, 
are ordained of God." Rulers are God's ministers. That civil govern- 



238 THE WRITINGS OF 

ment in the hands of men, is an evil of itself, admits of no doubt. The 
vast expense to the community — the pride and cruelty of those in power— 
the intrigue and chicanery made use of by aspiring, avaricious men to gain 
seats of importance, and the arts and dissimulation used to keep their real 
designs out of view, prove the hypothesis that government is an evil, but 
with all these horrid features, it is a choice among evils — in fact, a neces- 
sary evil, to prevent greater evils. In this case, one of those instances 
appear, where, of two evils, the least is a chosen good. 

How extensive this government is, is a point in which legislators, philo- 
sophers, and men in general, are greatly divided. Some suppose, that when 
government is formed and organised, those in office have power to make 
all civil, municipal, sumptuary and religious laws, and that any disregard 
of those laws, is a moral evil : they seem to pin their life, liberty, prop- 
erty, body and soul on the sleeve of their rulers, and abundance of those 
in power, love to have it so. If rulers were infallible in wisdom and good- 
ness, there would be no danger in this scheme, but as all Adam's children 
are a bad breed, the scheme is very exceptionable. 

Perhaps the legitimate designs of government cannot be better defined, 
than by saying, " it is to preserve the lives, liberties and property of the 
many units that form the whole body politic.'"' For these valuable purpo- 
ses, individuals have, in certain cases, to expose their lives in war to de- 
fend the state — to give up a little of their liberty, and be controlled by the 
general will, and part with a little of their property to compensate those 
who should be employed to secure the rest. 

Government is, when rightly understood, the most economical means 
that men make use of, to secure themselves and be happy. 

When a constitution of government is formed, it should be simple and 
explicit, the powers that are to be vested in, and the work to be performed 
by each department, should be defined with the utmost perspicuity, and this 
constitution should be attended to as scrupulously by men in office, as the 
Bible should be by all religionists. For either of the departments of gov- 
ernment to deviate from the constitution, with a view to do good, is crimi- 
nal, for if the honorable servants of the people forsake their political Bi- 
ble, for a supposed good, they will soon forsake it for a real evil. Let the 
people first be convinced of the deficiency of the constitution, and remove 
the defects thereof, and then, those in office can change the administration 
upon constitutional ground. 

If men were now as virtuous as their great progenitor was at first, it 
is probable they would need some distributive laws ; but the idea of a code 
of penal laws among such innocent beings, would be inadmissible. 

But the idea of such innocent beings is not now to be realized in fact 
among men. " All have sinned." It would, however, be a great blessing 
to mankind, if they were so virtuous as to have a few laws sufficient to 



ELDER JOHN LELAND. 239 

restrain and direct them ; for where there is a vast number of laws in a 
political body, there will be but few of the people who have leisure to read, 
and capacity to understand them ; in such a labyrinth, the legislature wil\ 
almost inevitably injure one act by another ; besides, where only a few 
are learned in the law, it gives those few an undue advantage over others ; 
further, such a maze of laws, like a cobweb, will entangle the innocent 
flies, but support the venomous spiders. And yet, where many vices 
reign, if there are not many laws, there will be many cases left to the will 
of the judge, and this gives the judge such an amazing importance both to 
legislate and judge of the law, and fact, that all who are interested, will 
seek to bribe the judge. And, if his temptations of bribes and importance, 
do not overcome him, and induce him to pervert law and judgment, it will 
be because he is one of a thousand. 

The conclusion is, that while men are so vicious, they must adopt the 
medium, between having too many, and too few laws; and above all, let 
them seek to become more virtuous, which is the direct way to escape the 
evils just pointed out; for when men observe the golden rule, of "doing 
unto all men as they would be done by," no just laws will do them any 
hurt. 

But the means of procuring wealth, ease and comfort ; the right of pri- 
vate judgment and free debate, and the liberty of conscience, are inalien- 
able. These are not surrendered up to the general will, by individuals, 
when they enter into society ; but each retains them in his own sovereign 
breast. The last of these, which is liberty of conscience, I shall now at- 
tend unto. 

Whenever any right which men possess in a state of nature, is sur- 
rendered up to government, it is to be paid at least, with an equivalent : in- 
deed, with something superior ; but government cannot reward individuals 
with anything equally valuable with the liberty of their conscience. 

He who is obliged by law, to sin against his own conscience, cannot 
have his loss made good. 

To be definite in expression, by the liberty of conscience, I mean, the 
inalienable right that each individual has, of worshipping his God accord- 
ing to the dictates of his conscience, without being prohibited, directed, 
or controlled therein by human law, either in time, place, or manner. 

If the worship of God is to be controlled by law, who shall make that 
law? Shall the Pope ? Have not the long succession of Popes, given incon- 
testible evidence that they have been fallible ? And shall fallible men make 
laws to direct us how to worship an infalliable God? In all Protestant 
countries the idea is justly exploded ; but kings, parliaments, and legislative 
bodies, have undertaken the solemn work, with but little solemnity. How 
have they succeeded ? One year make a law, and the next alter, repeal, or 
add unto it. Does God annually, or periodically change ? if not, these law 



240 THE WRITINGS OF 

makers change ; and are changeable men competent to direct men how 
to worship an unchangeable God ? 

Before the late European revolution at Calais, in France, a man must have 
suffered for daring to call in question the infallibility of the Pope ; at Do- 
ver, in England, a few miles distant, a man must take the oath of abjura- 
tion, curse Pope and prelacy, or be proscribed from all honorary and lu- 
crative offices. In Connecticut, a man must quit all labor and recreation 
on Saturday, at the going down of the sun, and may resume it on Sunday 
at the same time. In Massachusetts, recreation must cease from Satur- 
day sun-down, until Sunday midnight ; but a man on a journey may travel 
until Saturday midnight, and resume it again on Sunday at the going down 
of the sun. In Virginia, under the regal government, all the Presbyte- 
rians were obliged to pay the Episcopal clergymen, as much as if they had 
heard them preach. In Massachusetts, all dissenters, so called, have had 
to pay the Presbyterian preachers, &c. &c. These things have been es- 
tablished by law. Query, do truth, righteousness, and the laws of God, 
change with the climes ? or is it because men attempt a work which they 
are incompetent for, and therefore they are confused, like the builders of 
Babel ; and while they seek to build the church by human law, they are 
only building up mystical Babylon, who is the mother of harlots. 

How just is this remark, that " Religious opinions are not the objects of 
civil government, nor in any way under its control." If that part of the 
world which is become Christian, (so called,) had attended to this remark, 
"what infinite evils would have been avoided ? Had Spain hearkened there- 
to, two hundred thousand South Americans would not have been slaugh- 
tered as they were. For want of this, in France, in the reign of Charles 
IX. A.D. 1751, a persecution began, which in thirty years destroyed thir- 
ty-nine Princes, one hundred and forty-eight Counts, two hundred and 
thirty-four Barons, one hundred and forty-seven thousand five hundred and 
eighteen gentlemen, and seven hundred and sixty thousand of the common 
people ; and in Ireland, in the days of Charles I. of England, above two 
hundred thousand Protestants were cruelly murdered in a few days. 

I suppose that all Protestants, will unite in condemning this cruelty in 
Papists, because Papists are such blood-thirsty bigots ; but pray have not 
Protestants done the same, whenever they have established their religion 
by law, and supported their preachers by a tax ? 

In the reign of the two Charleses, in England, two thousand preachers, 
and six thousand privates lost their livings, and the chief of them their 
lives, for non-conformity. But leaving these distant nations, let us turn 
our eyes on our own country. 

The first settlers of Massachusetts had left the rod of oppression in 
England, and fled to America for freedom ; but not fully understanding 
that religious opinions were not under the control of civil government, in 



ELDER JOHN LELAND. 241 

1635, they passed a sentence of banishment against Roger Williams, be- 
cause he opposed the interference of law in matters of religion ; and three 
months afterwards, they made an attempt to seize him, and send him back 
to England ; but he fled to Providence, and obtained a grant of land from 
the Narraganset Indians.* 

Governor Haines pronounced the sentence of banishment against Wil- 
liams, but Haines soon got distressed in Massachusetts, and went to Con- 
necticut; and when Mr. Williams saw him at his house, in Hartford, 
Haines said to him : " I must confess to you that the Most Wise God hath 
provided and cut out this part of the world, for a refuge and receptacle for 
all sorts of consciences." But had the fathers of Massachusetts believed 
the confession of Haines, they would not have proceeded, in 1652, and 
years afterwards, to imprison, whip, and pass sentence of banishment 
against the Baptists ; and nail up their meeting-house because they built 
it without a license from the ruling powers. Nor would they have hung 
the Quakers, as they did in 1659, '60 and '61. 

Had governor Haines extended his thoughts still further, and said " the 
Most Wise God has cut out the whole world for all sorts of consciences," 
it would have been a noble idea. Had this persecution ceased with the 
lives of our forefathers, (who are called our " virtuous ancestors" in every 
proclamation for a fast and thanksgiving,) I would not rake up the ashes 
of the dead ; but much of it is still continued in this state until the present 
time. 

A-bout sixty years past, a very general revival of religion took place in 
New England ; soon afterwards, a very considerable separation from the 
established religion followed, which occasioned abundance of distraints and 
imprisonments. For about forty of the last years, the Baptists have chiefly 
borne the lash ; for no other society has arisen to any considerable im- 
portance. The point in debate is this : the law of the state says that, 
where the majority of a town, parish or precinct, choose a preacher, and 
contract with him for his hire, it shall be levied upon all within the limits 
of said town, parish or precinct, according to poll and property ; and that 
it shall be collected in legal form, and distrained for, if not paid. without. 
It also makes the same provision for building and repairing meeting-houses. 
It has hitherto been the case, that in most of the towns the Baptists have 
been the minority ; consequently, they have been distrained upon, and im- 
prisoned, because they would not pay their money voluntarily to preachers 
in whom they did not place confidence, nor approve of their sentiments ; 
and to build meeting-houses where they did not choose to worship. He 
must be a poor logician, who does not trace this oppression back to its 
origin, to that rotten nest-egg, which is always hatching vipers : I mean 

* He also held it unjust to take away the land from the Indians without purchase. . 

31 



242 THE WRITINGS OP 

the principle of intruding the laws of men into the kingdom of Christy 
which kingdom is not of this world. 

But all the art and force that is used, neither effect uniformity nor stop 
the increase of the Baptists. In the beginning of the last century, there 
were but four Baptist churches in Massachusetts ; but now there are one 
hundred and thirty-six churches, in which are eight thousand four hundred 
and sixty-three members, besides all their adherents ; and in which 
churches there are one hundred and five ministers.* 

The religious laws of Massachusetts are frequently varying, but the 
stump is always preserved with a band of iron. Legal force is always 
used in directing the worship of God, as if human law was the mainspring 
of the gospel. 

In March, 1800, a law was made for the above purpose, by which for- 
mer laws are repealed. This law is of so recent date, that it is difficult 
to tell how it will operate ; but I shall take the liberty of making a few re- 
marks on said law. 

This law is a legitimate child of the constitution. The third article of 
the bill of rights authorizes the legislature to make such laws ; and since 
the adoption of the constitution, in the year 1780, it is said, by candid 
men, that a sixth part of the time, during the sessions of the legislature, 
has been taken up in incorporating religious societies, and making other 
religious laws ; and if the sixth part of the time of the judiciary is taken 
up in adjudging religious cases, then a very considerable part of the ex- 
penses of government is to support that root, that principle, which is the 
pillar of popery, and without which there could be no legal persecution. 
for conscience sake, in the world. 

The law in view, enjoins on all towns, parishes, precincts, religious so- 
cieties, and bodies politic, to have a teacher of morality, piety and religion, 
upon the forfeiture of a fine. If they are without such a teacher more 
than three out of six months, for the first offence, the fine is not to be less 
than thirty, nor more than sixty dollars; but for every offence committed 
afterwards, the fine is not to be less than sixty, nor more than one hundred 
dollars. 

By these teachers of morality, piety and religion, I understand preach- 
ers of the gospel ; because there is no order of moral and pious religion- 
ists, who undertake to teach men, in this state, except those who are called 
preachers of the gospel. 

Let us first ask who sends forth men to preach, God or man ? If min- 
isters are furnished and sent by men, let them always remember their 
creators, and address their hearers in the name of those who gave them 

* This account is taken from Backus's history, which was published in 1796. Since 
which time there have been very considerable additions, both of members and churches. 



ELDER JOHN LELAND. 248 

their commission. In this view of things, a consistent address would be 
as follows : " My dear hearers, I come to address you in the name of the 
authority of Massachusetts : the presbytery has approbated me, and the 

laws of the state have declared me learned and orthodox : 1 am not 

one of them who vainly imagine they are moved by the Holy Ghost to 
preach, but I have entered in at the door of lineal ordination, succeeded 
from the apostles, through all the whoredom and murders of Rome : I am 
not of that class who harangue the people extempore, without sense or 
grammar ; but I have my sermon all written down, and shall read it dis- 
tinctly. It is true, I requested in my prayer that God would grant me his 
spirit, but what I meant, was that God would give me good eyesight and 
graceful pronunciation, so that, like Paul, I might please all men, every- 
where. And now, my hearers, as the law obliges you to have a teacher, 
I exhort you to be subject to every ordinance of man, for the Lord's sake ; 
and as it is our custom to wait for a call from the people, I shall observe 
the orders of Christ: ' If they receive you not into one city, go unto an- 
other.' But in this particular, I shall not regard so much the size of the 
caul, as the fat upon it. I first say, ' peace be unto you,' and I pray you 
all to be of one mind in my settlement and support. Schisms and conten- 
tions are dishonorary to God, and injurious to the salaries of preachers. I 
moreover inform you, that I intend to teach morality, piety and religion, 
and pray for all in authority, admire the goodness of our laws, and honor 
and respect all our rulers, so long as they continue to make laws to sup- 
port preachers." 

But if God sends men to preach, if Jesus thrusts forth laborers into the- 
nar vest, if the ministers speak as they are moved by the Holy Ghost, if 
none but the Almighty can fill the soul of man with love to God, to truth 
and to the souls of men, etc., etc., why should the law be left so lame ? 

If God sends men to preach to the people, then there are three parties 
concerned in the work of the ministry. I will therefore propose an amend- 
ment to the law now under consideration. 

Be it enacted by the Senate and House of Representatives in General 
Court assembled, That the almighty God shall qualify and send forth a 
competency of teachers of morality, piety and religion, to supply all the 
towns, parishes, precincts, religious societies and bodies politic, within the 
commonwealth of Massachusetts, and on failure thereof he shall forfeit his 
moral government over the state. 

And be it further enacted, That all those who are so qualified or sent 
of God, shall apply themselves to the work of the ministry ; to teach pub- 
licly and from house to house ; not as being Lords over God's heritage, 
but ensamples to the flock : that they shall preach in towns, highways, 
streets and hedges ; and seek not their own profit, but the good of others, 
that they may be saved : that they shall constantly speak the word of God 



244 THE WRITINGS OF 

unto the people, whether they will hear or forbear ; doing this not for fil- 
thy lucre, but of a ready mind ; and on failure thereof for the first three 
months, they shall, each of them, be exposed to a fine, not exceeding sixty 
nor less than thirty dollars, but for every offence of three months neglect 
thereafter, they shall, in like manner, be exposed to a fine of not less than 
sixty nor more than a hundred dollars. 

And be it further enacted, That every town, parish, precinct, religious 
s ociety, and other bodies politic, shall have a teacher," etc. 

Perhaps some may argue that the first section of the proposed amend- 
ment, is arrogant, presumptuous and blasphemous ; and that the second 
section is cruel, binding preachers too tight by law. 

This argument I shall not undertake to confute,, because it is true, and 
the same may be said, of the law that the amendments are proposed for ; 
and, indeed of all religious laws of the kind that have ever been made 
since the Christian era began. 

Reflect a moment how cruel it is,, to fine a town or parish for not having 
a teacher, when none but God can make them teachers ; and that those 
who are sent of God to preach, feel a necessity to preach, not only with- 
out the support of law, but in opposition thereto, obeying God rather than 
man. 

It is so strange a thing, that in Massachusetts, where the people are so 
conversant with the New Testament, they should make and submit to such 
laws, that if I did not know it to be a fact, I would not believe a report of it. 

There are three reasons offered, why religion should be established by 
the laws of men, viz : 

First, To prevent error. 

Second, To effect and preserve uniformity of sentiment. 

Third ? To support the Gospel. 

I believe that all the arguments used in favor of such establishments, 
may be included in these three general heads. Some observations on each 
of them shall here be made. 

First, To prevent error. 

Have legal establishments done this ? When did error prevail less, and 
when did truth prevail more than in the three first centuries of the Chris- 
tian era ? In no date since has truth prevailed and error fled as fast as in 
the above mentioned time ; yet all this was before the Christian religion was 
established by law. Has not error fled as fast before truth in Pennsylvania, 
New Jersey, New York and Rhode Island, in which states there never 
have been such establishments r as in the other states? Further, is not 
ruth as well understood, and error as fully detected now, in the twelve 
other states, as in the four New-England states, where religion is supposed 
o be a principle of state policy, and ministers of the gospel creatures of 
the state 1 It is certain that the establishment of paganism, as truth, did 



ELDER JOHN LELAND. 245 

not prevent the error of Christianity ; nor did the establishment of Rome 
prevent the error of the reformation, in the sixteenth century, nor the late 
revolutions in papal countries, in the close of the eighteenth century. The 
establishment of the English church did not hinder the error of nonconform- 
ity, nor has the establishment of Massachusetts stopped the rise of a num- 
ber of errors and sects in the state.* It is a fact, in the United States, 
that, in those twelve states where there are no religious establishments, 
there are not more sects or sentiments, than there are in the four states 
where such horned beasts dwell. 

I now ask what proof can be given, that religious establishments prevent 
error ? 

Second, To effect uniformity. This is a counterpart of the first, and 
therefore the arguments there used, if reversed, will be applicable here ; 
but I shall add something more. How easy it is for men to be deceived about 
the uniformity of sentiment in an empire. Dioclesian, who began and car- 
ried on the tenth persecution against the Christians, in the Roman empire, 
prevailed so far, that he struck a golden medal, with this inscription, " The 
Christian name is extirpated from the earth, and the worship of the Gods 
restored." Here he exulted in uniformity of religious opinions, but how 
great was his deception ! for, within a few years, it appeared evident, that a 
majority of the empire, with Constantine at their head, were Christians. 
It is said, that in the days of Charles the first, of England, the kingdom 
seemed to be full of flattering addresses to his Majesty ; but that there was 
pretty general discontent appears from the tumults which soon arose, 
which cost Charles his crown and the head that wore it. 

Under the regal government of Virginia, the Episcopal religion was 
there established and conducted with all the force of law ; but as soon as 
the revolution gave men a chance to speak freely, it appeared that two- 
thirds of the people were dissenters. In the great kingdom of France, the 
hierarchy of Rome triumphed in all its pontifical effulgence ; but no sooner 
had they an opportunity to speak what they thought, than they convinced 
the astonished world that they were not uniform in the belief of the in- 
fallibility of the Pope. And I here ask, has the legal force that has been 
used in the four New England states, advanced men one inch towards uni- 
formity? 

In order for a uniformity in religion to be established by force, there 
must be a creed established by law, to measure, shape, and weigh the con- 
sciences of the people by. Now who shall frame this important creed ? I 
presume there are a thousand different creeds in the Christian world ; they 
cannot all be right, they may all be wrong. If we consider that all men 
are fallible, liable to err, it will not be illiberal to say, that some imperfec- 

* In these remaiks, every sentiment is called an error, that does not accord with the es. 
tablished creed. 



246 THE WRITINGS OF 

tion is to be found in all of them. I question whether there now is, or ever 
was, a body of men, or an individual, who should coolly compose a creed 
of faith, or in short, a constitution of government, or code of laws, but who, 
upon examining the same once a year, would annually see cause to alter 
some parts thereof. Such is the school that men are in, such the theatre 
on which they act, so many the objects that pass before them, that he who 
says he never alters his mind, evidently declares that he is either very 
weak or very stubborn. Shall human creeds then, mixed at least with im- 
perfection, be made a standard to measure the conscience by, which is God's 
vice-gerent in the human breast ? 

That the late law of Massachusetts is a religious creed, admits of no 
doubt, because it describes the character of religious teachers, and fines 
religious bodies from thirty to one hundred dollars, every six months, if 
they do not have such teachers. The question, therefore, is, whether the 
legislature of the commonwealth is infallible ? This court has been per- 
petually making and altering religious laws, from the first settlement of 
Boston down to the present day. If all those laws, previous to that of 
March, 1801, were infallible, then the last law was fallible, for it differs 
from all before ; if the last was infallible, the former were imperfect, and 
while things are thus, it is doubtful whether there is much divinity in any 
of them. If, therefore, infallibility is not claimed by the legislature of 
Massachusetts, it has no more right to make religious laws than other simi 
lar bodies : consequently all legislatures have a right to make such laws, 
or none of them have. If all of them have such right, then the Pagan 
legislatures had it when they established the worship of the gods, and made 
provision for the priests, and the apostles and first Christians were guilty of 
a criminal schism. The same is true of all the Mahometan, Papal and 
Protestant hierarchies, that have been, or now are, and consequently all 
the legal persecution for conscience sake, that has been in the world, is 
justifiable, and all the sufferings that have been from that source have 
arisen from the stubbornness and self-will of the sufferers. 

But if no legislature has a right to make such creeds, and yet some 
creed must be established, to effect a state uniformity in religion, then it 
follows that legislatures have a right to do what they have no right to do — 
to effect that which they never can effect. But, 

Third. To support the Gospel. That is, to raise money bylaw, equal- 
ized upon all the people, for the purposes of building meeting-houses, pay- 
ing preachers, etc. Building temples for religious worship seems to be a 
prudential thing, and rewarding preachers for their labors of love, is both 
reasonable and scriptural ; but the question is, whether this money is to be 
collected by legal force or moral obligation. If by legal force, then the 
principle is supported, that the cause of God is to be directed and supported 
by the laws of man, and, of course, all the persecutions mentioned before, 



ELDER JOHN LELAND. 247 

are justifiable. The people of Massachusetts boast of their religious knowl- 
edge ; to them I appeal. Pray tell me where Jesus, or the apostles, ever 
called upon the rulers of state to make any laws to oblige people to part 
with their money to hire preachers or build meeting-houses. I am serious ; 
I am in earnest : if our present edition is not complete, search the original, 
and put your finger on the passage. I have not yet seen it, and until I do, 
I shall call all such laws anti-scriptural and anti-Christian. 

How often have I wished, that when rulers undertake to make laws about 
religion, they would complete the code — not only make provision for build- 
ing meeting-houses, paying preachers, and forcing people to hear them, 
but also to enjoin on the hearers, repentance, faith, self-denial, love to God 
and love to man — that every one who did not repent of his sin, should pay 
five pounds— that all those who did not believe, should pay ten pounds — 
that every soul who did not deny himself, and take up his cross daily, 
should pay fifteen pounds — that whoever did not love God with all his heart, 
should be imprisoned a year — and that if a man did not love his neighbor 
as himself, he should be confined for life. 

That all these duties are taught in the New Testament is certain ; if, 
therefore, the laws of man are to enjoin moral duties, these important ones 
should not be neglected : but, on only hearing of them, our minds are struck 
with the absurdity of reducing them to civil legislation and jurisprudence, 
and had not the poison of anti-christ infected the minds of men, they would 
be equally struck with the idea of making human laws about any religious 
article. 

It follows, then, that the money necessary in the Christian cause, is to be 
raised by moral obedience. 

The gods of Egypt could not speak for themselves, and therefore Pha- 
raoh spoke for them, and made a law to assign the priests a portion, by 
which means they saved their lands in the seven years of famine. Baal 
was asleep and could not provide for his prophets, and therefore Jezebel 
fed them at her table ; but Jehovah, being a living God, made a law for the 
maintenance of the priests in the Mosaic economy, but he never empow- 
ered magistrates to execute that law. It was a divine and not a human 
law, and when the people neglected it, they had to answer to God and not 
to man. And when two of those priests grew lordly and said, " thou shalt 
give us now, and if not we will take it by force," their sin was great, and 
they were both slain in one day. Even so has the Lord ordained in the 
New Testament, that those who preach the gospel should live of it. God 
has ordained it, but has not ordained that rulers should enforce it. When- 
ever, therefore, money is given for religious purposes, it is given in obe- 
dience to the law of God, and not in obedience to the laws of men : I mean 
when it is rightly given. 

The word religion, properly signifies to bind again : sin has rent us off 



248 THE WRITINGS OF 

from God, and rent our hearts from virtue, but religion binds up the breach, 
turns our hearts to God, and our minds to virtue. Religion may be con- 
sidered as comprised in three parts : first, internal ; second, practical ; third, 
social. Internal religion, is a right exercise of soul towards God and man. 
By practical religion, I mean those righteous external actions, which men, 
as individuals, perform towards God and their fellow-creatures. Social 
religion includes the various duties of religious society. 

All the gold and property of the world cannot purchase religion, and yet 
the practical and social parts of religion have never been executed without 
money, or its worth, from the days of Abel to the present time. They cost 
Abel his lambs, and the patriarchs their beasts : the nation of Israel had a 
religion, very expensive, and the Christian church have administered much 
for the cause of their God. The nation of Israel received their orders 
from God, and the Christian church from the mouth of Him, who has been 
faithful in all his house, as a son. And the same spirit that influences men 
to love God, and their neighbors, also influences them to give willingly to 
those who preach the word, and for other necessary uses. Legal force is 
here inadmissible. 

I have said before, that the times, places, and manner of worshipping God, 
were inalienable rights, not subject to legal control. What holy-days so- 
ever God has appointed in his word, each individual must judge for himself, 
and be fully persuaded in his own mind, and act accordingly, as each must 
give an account of himself to God. But no legislature, uninspired by the 
Holy Ghost, has any right to appoint fixed sabbaths, or decades for reli- 
gious purposes, and bind the people to observe said days. 

A legislature that believes in the Christian system, and from that system 
believes that one day in seven is to be kept holy, have just as good a right, 
and no better, to make a law to force all the people whom they legislate 
for, to observe those days, as another legislature has, who believe in the 
god of reason, and from thence deduce, that one day in ten should be a 
decade, and force all the people within their power, to worship the god of 
reason on those decades. 

Nor is it within the legitimate power of civil government, to direct the 
place where men shall publicly worship their God. To fine a man because 
he does not attend worship at a definite place, definite times, is illegitimate, 
and to force men to build temples for public worship, against their consent, 
is a piece of religious oppression, and yet this act is carried on, with all 
deceivable arts and force, in this commonwealth. In the year 1800, about 
six hundred dollars were taken from the Baptists, in Partridgefield, for the 
building of a meeting-house in said town, for another denomination. The 
case is now in law, hung up, and what the event will be, we know not. 
But abundance of property, heretofore, has been taken in the same way, for 
similar purposes, within this commonwealth, and no redress has ever been 
granted. 



ELDER JOHN LELAND. 249 

The manner of worshipping God comes next in course. If it is a truth, 
as has been suggested, that the design of government is only to protect the 
life, liberty and property of the community; and if religion is, at all times 
and places, a matter between God and individuals, and also, that religious 
opinions are not objects of civil government, nor under its control, it then 
follows that government has no right to describe the god which the people 
are to worship. The reason why legislators and legislatures have forced 
the people to worship Lama, Osiris, Jupiter Ammon, Bel, Baal, etc., is 
because they professedly believed those gods to be the most deserving ; and 
the same is true of Christian legislatures, in obliging people to worship 
that god whom they prefer. Now, where an empire is composed of Hea- 
thens, Turks, Jews, and Christians, how cruel it must be to all those whose 
consciences cannot be formed, like a nose of wax, into that form of ado- 
ration which the legislature esteems best. Whose life is in danger — whose 
liberty is curtailed — whose property is destroyed — by considering each 
individual inalienably free to worship the god whom he esteems the most 
deserving, in the way which he judges to be the most acceptable to him ? 

Perhaps an objector may say, " these observations are not applicable to 
Massachusetts, where the people generally believe in the Holy One of Is- 
rael, and in the divinity of the Christian scheme. That the people of this 
state generally believe in the Holy One of Israel, may pass for truth, but 
that they generally believe in the divinity of the Christian scheme is not 
so true. As a religionist, I wish both articles were believed through this 
state, and throughout the world ; yet, as a statesman, let me ask, why do 
they not learn to imitate their God, and regarding the scheme of his gov- 
ernment, in which they professedly believe, reason thus with themselves : 
" God bears with wicked men, and so must we : God does not force all to 
believe alike, nor should we attempt it : Jesus never forced any man to 
pay him for preaching, and we must imitate him. The New Testament 
never calls in the aid of the magistrate to carry folks to prison, or take away 
their cows, or other property, to pay men for preaching, or build temples, 
and therefore, we will not. The apostles never taught the churches, which 
they planted, to be incorporated bodies politic, to make use of the civil law to 
regulate their concerns, nor will we. The New Testament nowhere says, 
that towns, parishes, precincts, etc., shall have a teacher of morality, piety 
and religion, three months in six, or pay a fine of sixty dollars, and, there- 
fore, we will have no such laws. The New Testament churches were 
formed by the laws of Jesus, and the acts of the apostles only, and so it shall 
be among us." These observations show, that men wish to avil them- 
selves of the advantages of religion, without regarding the laws thereof. 

I now return to the chain of the argument, to show that the manner of 
worshipping God is not under legal control. 

Those who call themselves Christians have but a contemptible opinion 

o'Z 



250 THE WRITINGS OF 

of Christ, if they call in question the sufficiency of the New Testament to 
govern the churches in all places, at all times, and in all cases. If he was 
infallible, infinitely wise, and universally good, his laws must be tanta- 
mount to the exigencies of his disciples in every circumstance ; but if this 
is called in question, let his followers live up to all the rules which he has 
given, and see if there is any want. It is observable that those who live 
the most according to the New Testament, make the least complaint of 
its deficiency. After all, if it still is maintained that there is a deficiency 
in the New Testament, who is to supply that deficiency 1 Not ecclesias- 
tical officers ; for they are not to be lords over God's heritage. Not civil 
rulers ; for, in their official capacity, they have nothing to do with religion. 
Let those who attempt it remember one text : " If any man shall add unto 
the words of this book, God shall add unto him the plagues therein 
written." 

If the constitution of government for Massachusetts is all divine, I con- 
fess that civil officers have this right ; for it is so expressed in the third 
article of the bill of rights. But where do they get this right? Our rulers 
have no power but what they receive from the people, and the whole body 
of the people, in aggregate, have no power but what is found in small con- 
stituent parts among the individuals. Now, if each individual has a little 
of this right to force his neighbor to worship God, when, where, and as he 
pleases, then, by adding all these little parts together, in the representative 
body, the legislature has that right; otherwise, it has not. 

Supposing there should be fifty religious sects under one government, 
and each sect should build temples as they please, to worship the God 
whom they adore, in the manner which they believe most pleasing to him, 
I ask, who is injured by this free variety ? If all these sects are uniform 
in the support of the government for its proper uses, what danger is the 
state in ? None are injured, the state is in no danger, but all would be 
friendly to that government which secured them in their liberty. 

This seems to be the happiest state that a nation can be in, so far as it 
respects government ; yet it is possible that difficulties might arise, from 
two sources, viz., mobs, and legal process. One of these sects might 
arise in a mob, and rob, confine, or kill others. Here then is work for 
the magistrates ; the lives, liberties, and property of the people are de- 
stroyed, which the government was formed and supported to protect. 
Whether this lawless sect should plead that they were influenced by their 
God, or by the devil, or neither of them, it would not alter their case in 
the least ; for the court would not judge of their motives, but of their 
actions. Governments, where religion is established by law, do not escape 
such evils. 

The other difficulty might arise in this wise : — One of these sects being 
ambitious, and fearing the importance of the rest, might make use of 
art to flatter the officers of state, to bestow partial favors on them, and, 



ELDER JOHN LELAND. 251 

finally, establish the religion which they esteem, as the religion of the 
state. 

When this is done, peace, confidence in each other, and respect for gov- 
ernment, take their flight. If the depressed party retain any patriotism, 
contention, imprisonment, confiscation, war and bloodshed will follow ; if 
they have no spirit of patriotism, they sink into ignorance, vassalage and 
misery. Here let it be noticed, that these last evils did not arise in the 
supposed government, in its pristine state of religious liberty, but after it 
had apostatized into a state of established religion. 

If the manner of worshipping God is not under legal control, then for 
religious societies to be forced by law to have a teacher among them, at 
least half the time, is an abridgment of religious liberty. 

The golden rule is : " Do unto all men as you would they should do 
unto you." If Christians were in Turkey or Algiers, would they not wish 
to enjoy the liberty of their consciences without control ? Would they not 
say, in their hearts at least, " We wish to be freed from paying the Turk- 
ish priests, and supporting the Turkish religion, which is only an impos- 
ture, and that we might be respected according to our conduct, while we 
enjoy our religious opinions, as an inalienable right?" If so, then let 
them grant these favors, or rather, let them not deprive others of these 
rights, or give up the name of Christians. 

I shall now proceed to offer a number of reasons why religious laws 
and test oaths should never be woven into constitutions, or mixed with the 
laws of state. 

First. It makes a constitution, or statute law book, look more like a 
catechism than a rule of political life. Some have placed Apocrypha in 
the Bible, where it should not be ; but, in this case, religion becomes pros- 
titute among the laws of state. 

Second. It makes the opinions of fallible men, the test of orthodoxy for 
all the people. View such laws in the most favorable light, they are but 
the opinions of their makers ; and shall the judgment of one man in a 
thousand, be the rule for the faith and worship of the whole thousand ? 

Third. A religious establishment, reduces religion to a level with the 
principles of state policy, and turns officers of the church into ministers of 
state. 

Fourth. It holds forth a tempting bait to men to embrace that religion 
which is pampered by the law, without searching after truth con- 
scientiously. 

Fifth. It checks all rational conviction of the errors in the national 
creed ; for if those errors are arrested and condemned by a man, he must 
be proscribed and legally persecuted. 

Sixth. It raises the uniformists to arrogance and superiority, and sinks 
the non-conformists into disgrace and depression ; and, thereby, destroys 



252 THE WRITINGS OF 

that confidence and friendly equality, which is essential to the happiness 
of any state. 

Seventh. It creates and upholds a power, which Jesus Christ has never 
ordained, either for the civil or ecclesiastical department. 

Eighth. It tends to keep people in ignorance. By implicitly believing 
what the ruler and the priest says, they give up their own judgments, and 
suppose it is a crime to think and speak for themselves. 

Ninth. It is the parent of all the legal persecution, for conscience 
sake, that has been on earth, and has drenched the world in blood. 

Tenth. It is every way calculated to destroy those peaceable, harmless, 
amiable qualities among men, which religion, in its simplicity, inculcates. 
Eleventh. It tends to make Deists, and support infidelity, more than any 
one cause. Nothing tends so much to convince candid spectators, that 
there is nothing in a religion, as to see the disciples of that religion inat- 
tentive to its rules. I will here confine myself to the Christian religion. 
It is confessed by all, in our land, that the precepts of the New Testament 
exceed everything that ever appeared among men, of the kind. The com- 
mon failings of the professed followers of Christ, greatly weaken the faith 
of serious inquirers ; but, when those who profess to be his greatest 
friends, break over all the bounds of justice, humanity and pity; and, be- 
cause they have the power in their hands, will proscribe, imprison, banish, 
rob, hang, and burn all those who differ with them in judgment ; and all 
this, under pretence of serving the meek, harmless, just, holy and com- 
passionate Prince of Peace ; what strong arguments these are to convince 
men, who are not void of all humanity, that the religion of Jesus is only a 
mask to cover the most atrocious crimes that ever were committed. 

It is no wonder to me to see so many literary characters — so many men 
of great information and candor, in the world, so strongly beset with in- 
fidelity. The chief, if not all that they have seen, which is called religion, 
is nothing but haughtiness and cruelty; and to see men, under religious 
pretences, do those things that common sense blushes at, must cast a 
deadly aspect on that which they say authorises them to do those things. 
In Masssachusetts, the religious laws oblige people to hire preachers, 
and build meeting-houses ; yet there have been some laws, which exempt- 
ed some of the people, under certain restrictions. But is there a single 
article in the state, in which so much deceit, fraud, and cruelty have been 
used, as in the article of religion ? How often have ministerial taxes been 
mixed with town taxes, that the man taxed might pay the ministerial tax 
without knowing it ? How often have men, who have made use of the law 
to draw their money back, been flung out of it, under one pretence or an- 
other ? and if they have gained their cause, being in the town, they have 
had their proportionate part of the costs to pay. How many times 
towns have hired ministers to preach, not being ordained over them ; and 



ELDER JOHN LELAND. 253 

if the dissenters have been exempted from paying the stipulated salary, yet 
the charge of the committee, and the boarding of the priests, have been 
put into the town rate. Where meeting-houses are built for one society 
to worship in alone, because the house is in a town, and sometimes used 
for town meetings, what specious arguments are made use of to make all 
pay for building them. Can an honest man look on all this, and much 
more, and not feel his heart rise with indignation against that religion 
which gives birth to all this 1 The late destruction of the king's evil, 
and especially of the plague of priestcraft, has made a great noise in 
the world. Established clergymen take the alarm, and, like the mer- 
chants and captains, cry, alas ! alas ! our craft is in danger. The min- 
isters of the established religion, in Massachusetts, are greatly alarmed 
at the growth of infidelity in France, and use all their art to prevent 
French influence in America. Reverend gentleman, if you wish to stop 
the spread of Deism, seek to remove the cause. Come forth upon the 
plan of the gospel, and trust God and his word for your support. Re- 
nounce the scheme that Mr. Cotton first introduced in Massachusetts, 
to support preachers by law ; and let it never be said, that a cow, or 
a dollar, or a cent, is taken from any widow, or man, by the consta- 
ble, to complete your salaries, or pay for your temples. Convince the 
world that the religion of Jesus will stand upon its own basis, without 
law or sword ; so will you contribute more for the destruction of De- 
ism, than all the arguments of Leland, Lock, Addison, Steel, Tennys, 
Wesley or Gill ; or of those later writers, Watson, Winchester, Ogden, 
and the Mendon Association, etc. ; but 

To these a twelfth clause may be added. Religious tests, required by 
law, to qualify men for state offices, is a main pillar of state-established 
religion, and a curse to a nation. Bishop White observes, that the articles 
and forms of the Church of England, had passed through a great number 
of alterations, from the days of Queen Elizabeth. One month they solemn- 
ly declare that they believe all and every thing therein contained, and 
swear to support them ; the next month they alter these forms, and then 
declare and swear as before, and so on. This is trifling with oaths at a 
shocking rate. Test oaths are calculated to make hypocrites, effect per- 
juries, and keep from office the best of men. Sychophants and hopocrites 
will take any oath to obtain offices ; but honest men will not ; their firm- 
ness and talents entitle them to the confidence of the people ; but because 
they cannot believe what they cannot believe, and will not swear that they 
believe what they do not believe, they are kept from office, and the people 
are deprived of their services. 

The constitutional test of Massachusetts is, protestant Christianity. Ev- 
ery denomination of christians peaceably demeaning themselves, shall be 
protected by law ; and provision is to be made for protestant teachers. 



254 THE WRITINGS OF 

Jews, Turks, Pagans and Deists, are not to be protected by law, and no 
kind of Christian teachers can have legal provision made for them, except 
they are protestants. From this we learn that the government of Massachu- 
sets, is a protestant Christian government. The same cannot be said of 
our national government ; nor of several of the state governments ; and it 
is a pity that it should be said of any of them, for no body politic can form 
a Christian government and administer the same, without breaking the 
rules of pure Christianity. 

How much better the constitution of this commonwealth would read, if 
it was thus formed, " All men peaceably demeaning themselves, shall be 
protected by law, in worshiping the Deity according to the dictates of their 
consciences ; but the sentiments and creeds of none of them shall be 
protected by law, bat be left to argument and free debate for their 
support ; nor shall there be any provision made by law for any teachers 
of religion, nor any religious test required, to qualify an officer for any 
department of government." 

Some circumstances that I am personally acquainted with, may add con- 
firmation to the doctrine contended for in these pages. The Episcopal 
party, in Virginia, was paramount, in law, to all others in the state, an- 
terior to the revolution. The Presbyterians, as well as the Baptists, had to 
pay obeisance to that party. In the year 1776, the work began, to set all 
societies on a level ; but it was twenty-two years before it was finished. 
During these twenty-two years there were many debates in the Legislature. 
In the year 1786, Mr. Zachariah Johnson, of Augusta, made the following 
speech in the assembly, when the house was in committee of the whole, 
on the state of the Commonwealth : " Mr. Chairman, I am a Presbyterian, 
a rigid Presbyterian, as we are called ; my parents before me were of the 
same profession ; I was educated in that line. Since I became a man, I 
have examined for myself, and I have seen no cause to dissent. But, sir, 
the very day that the Presbyterians shall be established by law, and become 
a body politic, the same day Zachariah Johnson will be a dissenter. Dis- 
sent from that religion I cannot, in honesty, but from that establishment I 
will." While I lived in Virginia, and heard such speeches, I used to wish 
that they might be heard by the Presbyterians in Massachusetts. In 1780, 
Col. J. Innis spoke as follows : " Gentlemen, I wish that religion may be 
as free as the air in which we breathe, as uncontrolled as the waters of the 
boundless sea ; that it might extend to the Heavens, to which it tends, and 
with one universal embrace, within its fostering arms, enclose all the pro- 
geny of Adam." How noble ! How evangelical such speeches sound, 
when once compared with the little pigmy shall bes and shall not bes of 
Massachusetts. 

I close my address, by adding, that in the beginning of the eighteenth 
century, there were no more than fifteen Baptist churches within the limits 



ELDER JOHN LELAND. 255 

of the United States ; but now at the beginning of the nineteenth century, 
there are twelve hundred, which include about eighty thousand members, 
among whom are between eleven and twelve hundred preachers. 

I have not documents sufficient to state the number of communicants be- 
longing to any other order among us precisely; but very much question 
whether the Presbyterians and Congregationalists together, throughout the 
nation, can produce an equal number of churches, members or ministers, 
notwithstanding what Dr. Styles has published in his election sermon, 
and Dr. Morse hints at in his geography. I mean not to boast of numbers, 
but love to see truth published. 

Finally, gentlemen, we have great cause of thanksgiving on this public 
fast; what wonders has nature's God been doing in America, in the course 
of twenty-five years. A, vast empire, of sixteen United States, has risen 
out of a number of feeble, depressed colonies. These states, from being 
in a feeble band of confederacy, have formed one national government, 
which, like a Colossus, is above the whole ; at the same time guaranteeing 
to each its proper sovereignty. But ah ! the lust of power and importance ! 
Designs to screen men and measures from public animidversion ; forsaking 
the good old simple maxims of republicanism, and adopting the maxims of 
monarchical courts, have crept into our councils. During this period, the 
genius of America has been slumbering and sleeping, while from the press- 
es and pulpits, we have been alarmed with the undescribable hobgoblins 
of illuminatism. But heaven above looked down, and awakened the Amer- 
ican genius, which has arisen, like a lion, from the swelling of Jordon, and 
roared like thunder in the states, " we will be free; we will rule ourselves ; 
our officers shall be honorable servants, but not mean masters." 

This exertion of the American genius, has brought forth the Man of the 
People, the defender of the rights of man and the rights of conscience, to 
fill the chair of state ; who, in his inaugural speech, cries out, " America, 
be free, be happy, guard your own rights, and leave them not to the dis- 
position of officers." 

Pardon me, my hearers, if I am over- warm. I lived in Virginia four- 
teen years. The beneficent influence of my hero was too generally felt 
to leave me a stoic. What may we not expect, under the auspices of 
heaven, while Jefferson presides, with Madison in state by his side. Now 
the greatest orbit in America is occupied by the brightest orb : but, sirs, 
expect to see religious bigots, like cashiered officers, and displaced states- 
men, growl and gnaw their galling bands, and, like a yelping mastiff, bark 
at the moon, whose rising they cannot prevent. 

Let us then adore that God who has been so favorable to our land, and 
nation — praise him for all that is past — trust him for all that is to come, 
and not ascribe that to man which is due to God alone. 



AN 

OSATIOI, 



DELIVERED AT 



CHESHIRE, JULY 5, 1802, 



CELEBRATION OF INDEPENDENCE : 



CONTAINING 



SEVENTEEN SKETCHES, 



AND 



SEVENTEEN WISHES. 



33 



ORATION, &c 



Gentlemen : 

The creation of the world, the deluge of the earth, the deliverance of Is- 
rael from Egypt, the founding of Rome, the birth of Christ, the flight of 
Mahomet, and other important events, have given rise to certain eras, 
from which dates have been fixed, ceremonies instituted, and days appoint- 
ed to perpetuate the remembrance of those interesting events. 

The revolution of America has been an event which, (simply as a hu- 
man revolution,) has promised more for the cause of humanity, and the 
rights of man, than any revolution that can be named. 

The revolution of France yet hangs in awful suspense ; whether that 
enterprising people are to gain anything at last, after all their unparalleled 
exploits, except the change of riders, either in the civil or ecclesiastical 
department, is very uncertain, according to present appearances. Should 
it finally terminate on the side of liberty, and right, still the change in 
America, may be considered as the first vital spring of that reform. Their 
alliance and communication with Americans, enkindled the spark of liberty 
among them, which had long been covered with the ashes of despotism, 
and superstition. 

The American revolution, therefore, may be justly esteemed the return- 
ing dawn of long lost liberty, and the world's best hope. Here the people 
decide their controversies by their voices, and not by the cannon's awful 
roar — by small pieces of paper, and not by the instruments of death. 
Here our chief magistrate resides in his house, and rides abroad without a 
guard of armed soldiers ; being shielded by the affections of the people. 
Well may the day be celebrated on which the iron bands were broken 
and liberty to America was proclaimed. Well may the man be viewed 
in an endearing point of light, who drew the declaration, and fills the hio-h. 
est post of honor and trust. 

To-day this august assembly have convened to reflect on the past and 
the present condition of this growing empire ; and in order to assist that 
reflection, I shall submit the following sketches. 

First. When the much admired policy of Britain had sunk the nation 
into a debt of two hundred and eighty millions sterling, she claimed the 
right of governing the trade of America for her own profit, and of taxing 
the American colonies at pleasure, without the consent of colonial repre- 



260 THE WRITINGS OF 

sentatives. To force the Americans to this subjection, their ships and 
troops were sent to our coasts, to burn our towns, and shed our blood. 
America had nothing to plead but her right, and the help of her God. 
Twenty-six years, this very day, have elapsed, since that instrument was 
formed, (the Declaration of Independence,) which separated the United 
States from Great Britain, her policy, her debts, and her fate. This just, 
modest, bold, decent declaration, was made at a time when the British 
Hon was roaring on our sea-coasts, and the war-hoop and hatchet were in- 
festing our frontiers. Feeble and presumptious as the United States ap- 
peared to foreign nations, yet, after a seven years' struggle, they gained 
the point for which they fought ; and Britain lost the American empire, 
and augmented her debt to three hundred and twenty millions. Since 
that period, by their splendid victories, their debt has been increased to 
seven hundred millions. Were the United States at this time British col- 
onies, add the five millions in America, to the twelve millions of Great 
Britain and Ireland, and the debt equally distributed among all ages and 
sexes, would be about one hundred and eighty dollars per soul, or nine 
dollars for every finger, and every toe. This debt, in silver, would amount 
to more than ninety-six thousand and seventy-eight wagons would carry, 
allowing a ton to each wagon,* which would fill the road in a string about 
nine hundred miles, allowing three rods to each wagon. 

Second. But to return ; during the seven years' struggle, there were 
some such manifest interpositions of divine Providence, that to pass them 
by in silence, would be a crime. In the middle states, the scene at Tren- 
ton is one. The American army was reduced to a handful • the British 
had but little to obstruct them ; and to all appearance, the cause of America 
was lost. But, behold, the scale turned in a short time. The Hessians 
became prisoners — the British generals were foiled — Princeton felt the 
prowess of American troops — the spirit of America revived, and hope 
gleamed through the land. Let our chief commander have his due — let 
the troops have their reward ; but give unto the God of armies the ulti- 
mate praise. 

Third. In the northern states, the check at Bennington, and the con- 
quest at Saratoga, were most notable. Burgoyne, with the flower of the 
British army, had pushed his conquests from Quebec to Skeensborough, 
and all things bid fair for him to establish a line of posts from Canada to 
the city of New York, and thereby cut off all communication between the 
southern and eastern states. A detachment from the main army was sent 
to Bennington, near which place they were met by Americans and defeat- 
ed. The scene was tragical. While the roads were crowded on one 
side by the inhabitants, fleeing for their lives, they were occupied on the 

* This calculation is made upon the scale of £3 sterling being 1 lb. Troy; and 17 lb. 
Troy are equal to 14 lb. Avoirdupois. 



ELDER JOHN LELAND. 261 

other side by the militia, flying to meet the foe. The defeat, near Ben- 
nington, was soon followed by the surrender of the whole army, at Sara- 
toga. Those who never look beyond second causes, may ascribe the 
glory to Warner, Barnum, Stark, Arnold, Lincoln, or Gates, but those 
who believe in the superintendence of Providence, will render the glory 
to America's God. 

Fourth. The southern states exhibit a like picture. Charlestown was 
taken and in possession of the Britons — Gates was defeated at Camden — 
the enterprising Tarlton flew over the Carolinas like an Eagle — the tories 
were numerous and vindictive. But soon a change took place. King's 
Mountain seems to have been a pivot, on which the scale turned, after 
which, the defeat of Tarlton, at the Cowpens, took place. How nearly 
the prisoners taken by Morgan were retaken, and how singularly they were 
twice secured from Cornwallis, by the swell of the rivers, is remarkable. 
After this, Cornwallis dearly bought a piece of ground at Guilford, with 
British blood, which yet he could not hold, but abandoned his post, and, 
with a circuitous route, came into Virginia, and left the Carolinas as a field 
for Greene to display his military skill in, who, in a short space, cleared 
those states of every Briton, and silenced every tory. After Cornwallis 
had traversed a considerable part of Virginia, he took his stand at York- 
town. Several things appeared providential at this place. First, Degrass 
came into the Chesapeake with a French fleet, so that his lordship could 
not retreat with his vessels. Second, when he attempted to cross York 
River, to escape by land, if possible, a remarkable storm of wind prevented 
him. Third, during the siege, in that sickly season of the year, had the 
rains been as usual, it is highly probable, that great death would have been 
in the camp, but not one drop of rain fell during the whole siege. 

" Ye clouds of heaven distil no rain, 

The great Jehovah said, 
'Till haughty Britons all are slain, 

Or bow the stubborn head." 

Soon after his capture, proposals were made, and preliminaries of peace 
were drawn, which were finally ratified. America was now acknowledged 
as an independent republic, composed of democracies in confederation, to 
hold rank among the nations of the world. 

Fifth. Since that memorable era, in 1783, America has experienced two 
semi-revolutions. In the time of the contest, the support of the army and 
securing the independence of the states, absorbed almost all things, but. 
when the contest closed, it was found that the articles of confederation, 
were entirely too lax to secure those blessings that were bought with blood. 
Hence arose the necessity of altering the political system. This reform 
of police, established a national government in all its parts, restricted how- 
ever to certain specified articles. In these articles, where the national 



262 THE WRITINGS OF 

government was to operate, it was complete : legislative, executive, and 
judiciary powers were contained in its provisions. And on all other ob- 
jects, each state retained its sovereignty. This change was effected with- 
out war or bloodshed, and without any alarming confusion, and renders 
memorable the year 1788. 

Sixth, Nothing is more common than to see parties in governmentSc 
The ins, generally, are grasping after more power, while the outs are com- 
plaining of oppression. Deprive an in of his office, and he cries out, " the 
church and state are ruined." Put an out into office, and government 
grows better and better every day. These remarks are too often verified, 
but very far from being universally true. In America, where land is abun- 
dant, and labor very lucrative, the temptation to be in office greatly de- 
creases. There are few, if any gifts or offices in these states, (consider- 
ing the necessary drawbacks,) which exceed the profits of labor. It is. 
therefore, reasonable to suppose, that there is a greater proportion in Amer- 
ica, who form their judgment of government from reason, and not from 
interest, than is the case in Europe. Yet, in these states, men of equal 
talents and opportunities, have, and still do differ in opinion, and this dif- 
ference is so radical, that the two parties have lately appealed to the sove- 
reign people to decide the controversy, which has effected a kind of revo- 
lution. 

Seventh. When men in private life or public office err, in rare instan- 
ces, charity will cast a veil over those errors ; but when the fixed course 
of conduct is wrong, neither charity nor candor should be silent ; even 
granting that while they pursue the course of error, they sometimes hit 
upon that which is right. That our national administration, for several 
years anterior to March, 1801, was wrong in its career, admits of no doubt 
in my mind. Notwithstanding the immense sums collected by external and 
internal taxes, yet the debt increased. An army and navy were raised, 
when there was no more prospect of war, than there is at the present mo- 
ment. And that rigor and distinction, which has cursed the old world, 
cast a malignant aspect upon the new. Had the ruling party been forty 
years, instead of four, in making their advances on the rights, liberties and 
purses of the people, they might have gained their point ; but happily for 
us, they sung lullaby too loud, and startled the drowsy child before it was 
fast asleep. 

If we compare our present administration, with what preceded for seve- 
ral years, we shall see economy instead of extravagance — saving in the 
room of wasting — diminishing taxes and not increasing them — lessening 
salaries and not swelling them — recalling foreign agents, and not sending 
them where they can be of no service — disannulling useless courts and 
not creating them for their own profit, when they have nothing to do — a 
regard for the rights of the people, and not a design to trick them out of 



ELDER JOHN LELAND. 263 

their native blessing — -freeing labor, as much as possible, from burthens — 
securing the liberty of speech and the liberty of the press, instead of the 
reverse, etc. When these things are considered, we may, with pro- 
priety say, " that the late chauge has been as radical in its tendency, as 
that which took place in 1776." And that these things have taken place, 
is undeniable : confessed by all, except those who are determined to con- 
fess nothing good, but what accords with their high notions of aristo- 
cracy. 

Eighth. There is a foible among men, expressed by the words, " i" told 
you so." When any occurrence turns up, if a man can say, " I told you 
so," he supposes he establishes his character as a man of sagacity and fore- 
cast. The high toned party have been telling us for several years, that 
themselves were the only friends of our government — that the Republicans 
complained, on purpose, to get the ins out and get in themselves — that, 
should it be the case, there would be no more economy in government — 
no lessening of taxes- — no sinking of the debt: they are therefore deter- 
mined not to believe that there is any change for the better, for if they be- 
lieve it, they cannot preach, "I told you so." 

It looks as if every friend of his country would rejoice to see that debt, 
which was created to gain our independence, honestly and wholly paid. 
While Britain boasts that her credit is good, let the boast of America be, 
that she has no creditors. 

Ninth. If editors of newspapers were genuine friends to their country, 
they would be fair and impartial, but such papers are rare, hence the read- 
ers of them are duped to party zeal. There are but a few men in the 
states, who have access to the official documents, or the laws that are en- 
acted, except what teem through party gazettes, where they are so muti- 
lated and commented upon, that the readers are biased and held in ignorance. 
Jackalls hunt the prey for the Lions, by whom they are rewarded with the 
offal, so some printers are hunting for their employers, by whom they are 
supported. 

Tenth, The federal party are constantly exclaiming that the republicans 
are all deists, or if not, yet they all unite to undermine religion, law, steady 
habits and good order. Let these charges be fairly examined. The fede- 
ral party includes the old tories — those who admire a state-established re- 
ligion, and a few others. The republican class contains those who fought, 
not only to be independent of Britain, but also from that policy which gov- 
erns her — those who contend for the civil and religious rights of all men, 
and some beside. As Deism is an opinion about religion, and not so much 
connected with government, the Deists might be left out of the question. 
However, as they are not omitted, they shall here be considered. The fede- 
ralists and Deists agree in one point, viz : they both believe that if Chris- 
tianity is not protected by law, it will fall to the ground. But then they 



264 THE WRITINGS OF 

disagree in their wishes : the federalists wish that what they call Christian- 
ity, may stand, but the Deists wish it might fall. The republicans and De- 
ists agree in the counterpart, viz., that it would be delivering the world 
from one of its greatest curses, to have all legal establishments of religion 
abolished : but their conclusions are diametrically opposed to each other. 
Republicans believe that pure Christianity would gain much by such a dis- 
solution, but the Deists suppose it would utterly fall. As for a religion of 
cruelty, laws to enforce it, and the steady habits of persecution, the repub- 
licans do wish to undermine them, and if Deists unite with them in this 
wish, they are so far right. It is true, there are some who call themselves 
republicans, who suppose that religion is an object of civil government, 
and under its control, but such men hold with the hare and run with the 
hound, and how they can reconcile the business of fighting with the dog, 
and whipping the cat, at the same time, I know not. 

It is almost enough to tiekle sobriety itself, to hear the clamor of some 
of the federalists about good order and religion, when, at the same time, 
their disorder is such, as to be no great commendation to any religion : so 
peacocks raise their shining feathers, but walk on shameful feet. It almost 
makes us believe, that they are conscious of their sins and dangers, and, 
therefore, wish others to have religion to prevent their own damnation : so 
a man once gave his parson a guinea a year, that he himself might freely 
swear. 

Eleventh. The late marvellous work of God in Kentucky, has been echoed 
through federal and republican papers : it is well attested, and cause of re- 
joicing. There are, in that State, four Baptist Associations ; to one of 
them, (the Elkhorn,) three thousand and eleven joined in one year, and I 
have pretty good authority to say, that as many as ten thousand joined in 
all the Associations, besides the vast numbers that joined the Methodists 
and Presbyterians. But what shall we say to these things ? Kentucky 
was settled at first upon the plan of religious liberty, like Pennsylvania and 
Rhode-Island, and has continued so until the present time. Kentucky has 
been a democratic state, and boldly cried out against the measures of the 
late administration. Kentucky had no laws to support teachers of piety, 
morality, and religion, and yet the Lord of Heaven has blessed them 
marvellously. That God blesses sinners, is acknowledged with humble 
praise, but when he blesses them with his grace, he makes them virtuous, 
and that this change has been evident in Kentucky, is owned by all. How 
then comes it to pass, that Kentucky is still a democratic, disorganizing* 
unconstitutional state 1 Mr. Brackenridge is a senator from Kentucky, and 
the whole representation of that state is democratical. We are, therefore, 
reduced to the necessity of believing that democrats can be religious, or that 
the accounts of the great reform in Kentucky are all false. Can there be 
an instance given where there has been a like display of God's power in 
any state in the Union, which has left the people as generally federalists ? 



ELDER JOHN LELAND. 265 

Twelfth. Under the late administration, if a man called in question the 
constitutionality, or expediency of any law or measure, he was charged 
with irreligion and sedition, but now, forsooth, it is become virtuous to con- 
demn all that is done by government. Some say, that if the President had 
acted according to his inaugural speech, they should have had nothing to 
object ; but I know not of an instance wherein he has transgressed the 
sentiments of that speech. Had he retained all the officers which he found 
in office, he would have disappointed that majority which promoted him, 
and likewise committed himself to the opposition party, to reproach him 
for being too cowardly to change men or measures, or stick to his friends. 
The truth is, the federal ins made their calculations to be eternal ins, and 
those three letters, o, u, t, have been made a handle of to raise a mighty fog. 
Notwithstanding several millions of dollars have been saved and appropri- 
ated to the payment of the debt, yet they condemn, because they were 
determined to condemn, the present administration. 

Thirteenth. The late session of Congress has dismissed about five hun- 
dred officers, by the modification of the judiciary and the dismissal of the 
internal taxes. While other -Congresses, and the former administration, 
talked about economy and sinking the debt, the present reduce those words 
to practice. Can the citizens of the United States be so blind to their in- 
terest, as to reprobate the only line of conduct, which can make and keep 
them a free people ? They cannot — they will not. The President wishes 
to have the discretionary power of the executive department limited by le- 
gislative acts. The Secretary of the Treasury recommends the same. 
This is language almost new to the world, and will surely meet with the 
approbation of the people, just as fast as the false gloss of federal news- 
papers is removed. When we contemplate, that nearly all the unimproved 
land, belonging to the United States, lies in the republican hemisphere, pop- 
ulating exceeding fast, we have rational ground to believe that the republi- 
can interest will continue to triumph. But who can look into futurity ? 
The depravity of human nature — the restless propensity of men after nov- 
elty — -the fate of other nations — and the maxims of Revelation, all con- 
spire to check our soaring prospects, and warn us to be still, and know that 
the Lord reigns king of nations. I shall, therefore, close this part of the 
address, in the words of the wise man : " Fear God, and keep his com- 
mandments, for this is the whole duty of man : for God shall bring every 
work into judgment, with every secret thing, whether it be good or bad. 

Fourteenth. When equitable laws are administered by a magistrate, in 
whom the people place confidence, their yoke is easy and their burden is 
light. The satisfaction which they feel, will stimulate them more to part 
with their property for public uses, than rigor and force will from a tyran- 
nical administration, unless the tyranny is so complete as to prevent all 
means of opposition. A striking instance we have of this in the history of 

34 



266 THE WRITINGS OF 

David, and his grand-son, Rehoboam. The liberality, in the days of Da- 
vid, is astonishing. The provision funded for the building of a superb tem- 
ple for Jehovah, was immense. David, as king, contributed (exclusive of 
timber, stones, iron, brass, costly and glittering stones, etc.) one hundred 
thousand talents of gold, and one million of talents of silver. If a talent 
is sixty-two pounds, Troy, the offering exceeded two thousand millions of 
dollars. The princes likewise cast into the fund five thousand talents of 
gold and ten thousand talents of silver, which surpassed seventy-four mil- 
lions of dollars. Besides this, David, of his own private property, advan- 
ced three thousand talents of gold, and seven thousand talents of silver, 
more than forty-five millions of dollars : which sums form a total of more 
than two thousand two hundred and sixty millions of dollars. But when 
Rehoboam (at the instance of the young men, who were swarming in his 
court like locusts, gaping for the loaves and Jishes) undertook to stop the 
remonstrances of the people, and subject them to his sovereign will, by se- 
dition whips, and excise scorpions, the people revolted : and when the pro- 
visional army was raised to force obedience, for want of guns, the people 
made use of stones, and stoned the excise officer, who was over the tribute, 
to death. It may be added, that the building of the tabernacle, as well as 
the temple, and the repairing of the temple, were done by free-will offer- 
ings, and not by force. 

Fifteenth. Gentlemen, you have taken notice that some men are al- 
ways contending for the energy of government, while others are plead- 
ing for the rights of the people. On this I shall remark, that man has 
no right which stands in opposition to his social duties ; no right to ex- 
ercise his liberty to destroy the right and property of his neighbor ; no 
right that frees him from his proportionable part of the burdens of gov- 
ernment, and the restraints of just laws. Those who are always con- 
tending for the energy of government, generally have some office under 
that government, either in their own hands or the hands of their friends, 
which makes the government a profit to them, rather than a burden ; 
and they wish that profit to be secured by energetic laws. While many, 
on the other hand, who plead for the liberty of men, too often use their 
own liberty for an occasion to the flesh. 

Generally, in a revolution, for a time, the laws are too lax, which 
often drives the people to the opposite extreme ; not stopping at the 
proper centre. Soon as ever government is energtic enough to protect 
the lives, liberty and property of the community, the people should use 
the utmost vigilance to prevent the intrusion of officers. I would as soon 
give my vote to a wolf to be a shepherd, as to a man, who is always 
contending for the energy of government, to be a ruler. I conceive 
our national government to be strong enough, and yet provision is made 
therein, to counterpoise all the powers that may be abused. Let the 



ELDER JOHN LELAND. 267 

people keep awake, and danger flies. It is not long since the people 
of these states were becalmed in their spirits : they left government in 
the hands of their servants, and reclined on the bed of domestic ease ; 
but, thanks to kind Providence, the servants fell out about the loaves 
and fishes, and contended so loud that they awaked the people from 
their slumbers. Let the dangers which we have just escaped make us 
more watchful, with lead, line and lookout. And when our hoary heads 
shall lie slumbering in death, may our sons and successors take warn- 
ing, and never forget the inactive folly of their ancestors. 

Disdain mean suspicion, but cherish manly jealousy ; be always jea- 
lous of your liberty, your rights. Nip the first bud of intrusion on your 
constitution. Be not devoted to men ; let measures be your object, and 
estimate men according to the measures they pursue. Never promote 
men who seek after a state-established religion ; it is spiritual tyranny — 
the worst of despotism. It is turnpiking the way to heaven by human 
law, in order to establish ministerial gates to collect toll. It converts re- 
ligion into a principle of state policy, and the gospel into merchandise. 
Heaven forbids the bans of marriage between church and state ; their em- 
braces, therefore, must be unlawful. Guard against those men who make 
a great noise about religion, in choosing representatives. It is electioneer- 
ing intrigue. If they knew the nature and worth of religion, they would 
not debauch it to such shameful purposes. If pure religion is the criterion 
to denominate candidates, those who make a noise about it must be reject- 
ed ; for their wrangle about it, proves that they are void of it. Let hon- 
esty, talents and quick despatch, characterise the men of your choice. 
Such men will have a sympathy with their constituents, and will be willing 
to come to the light, that their deeds may be examined. Remember that 
the genuine meaning of republicanism is self-government ; if you would, 
then, be true disciples in your professsion, govern yourselves. The man 
who has no rule over his unruly passion, is no republican. He who will 
swear profanely, drink to excess, cheat his neighbor, speak falsely and 
scandalize his fellow creatures, is no republican, let his profession be what 
it will. Such republicans, like ferry-men, look one way and row the 
other. If you are republicans, indeed, you seek the public good. Be 
looking out; then, for objects of charity. Let the widow and the fatherless 
meet your kind assistance, and the blessing of him that is ready to perish 
fall upon you. Let the naked and hungry share your favors ; the sick and 
afflicted, your hospitality ; and let the case of poor prisoners and slaves 
excite your pity and stimulate your prayers. 

Sixteenth. I already anticipate an objection to the method which I have 
pursued in this oration. The objection is, that " the subject has been too 
frequently changed." I own the subject has frequently changed ; but king 
Solomon changed his subject seven times as often, in the book of Proverbs ; 



268 THE WRITINGS OF 

and yet that book is justly esteemed so highly, that the golden verses of 
Pythagoras, and the morals of Seneca, claim no comparison with it. I have 
also a later example. The honorable senate of Massachusetts, in the late 
session, when answering the governor's speech, suddenly elope from their 
subject, and take that opportunity to declare " that the freedom of the peo- 
ple is best secured by the independence of the judiciary." If kings and 
senators give the example, the present speaker hopes for indulgence. But 
why should the senate take that opportunity to declare their opinion ? I 
know not ; ask them, they are of age, and can answer for themselves. It 
was, however, no great compliment paid to Vermont, Rhode Island and 
Connecticut ; in which states all the judges are annually chosen. But I 
conclude that the butt-end of it was aimed at Congress, for repealing the 
judiciary law of midnight darkness. As kings and senators hop, I will 
skip, and, in my turn, say that the late repeal of the judiciary law was con- 
stitutional, and expedient ; and has given a tone to our government, worth 
more than all the gold of Ophir. The language is, that all officers, di- 
rectly or indirectly, are amenable to the people. If the repeal of that law 
destroyed the constitution, as some said, why did not every man return 
home ? What had they to do there, if the constitution was lost ? They 
knew better — they acted otherwise. Not a single Fed of two thousand has 
quit his post ; all stick like horse leeches at the veins, and will stick as 
long as there is a drop of money — blood in the body, unless they are re- 
moved ; and when that is the case, they roar and yell like greedy wolves. 
Pause ! pause ! for heaven's sake, pause ! and behold the inconsistency of 
Federal folly. 

Seventeenth. As kind Providence has been so propitious, in appearing 
in behalf of America, so often, and so wonderfully, we have ground to hope 
that it will still interpose, again and again. A great number of thousands 
of people, within the United States, are still held in lasting slavery. The 
poor creatures have made several attempts to gain their lost liberty, but 
have failed, like the Poles. This evil chiefly abounds in the middle and 
southern states. Poor creatures ! is there no liberty for them ? must they 
forever drag the galling chain of vassalage under their despotic masters ? 
How would every benevolent heart rejoice to see them all emancipated 
from slavery, and enjoy that little pittance of freedom, by nature due to 
them. May Heaven move on the minds of their masters, and open a way 
in Providence to bring them out of bondage, with the consent of their mas- 
ters, and consistent with good policy. As personal slavery exists chiefly 
in the southern states, so religious slavery abounds exclusively in three or 
four of the New England states. Here the rights of conscience are made 
articles of merchandise, and men, who differ in opinion from the majority 
of a town, have to buy them. Here the majority vote away the money of 
the minority, for religious uses, at pleasure ; and the legal relief, provided 






ELDER JOHN LELAND. 269 

for the minority, is so intricate in its nature, and so precarious in its final 
issue, that, generally, heavy costs fall on those who strive to regain what 
usurpation has taken from them. Tyranny is always the same. Pharoah 
said to Moses, " Go ye and serve the Lord, but let your flocks and herds 
be staid." Massachusetts says, " Go ye and serve the Lord, but pay for 
building the parish meeting-house, and the salary of the teacher of piety, 
morality and religion." And men must pay their money according to a 
legal assessment, and draw it back again by a legal process, in order to 
be freed from the society which is dissented from ; because they govern 
their religious concerns in a legal form. The most explicit language of 
the Pharoah of Massachusetts is, "Go ye and serve the Lord, but serve 
him as the majority do." Be incorporated by law, and become bodies 
politic ; make use of the tool which we are so fond of; kill yourselves and 
we will not kill you. Oh ! that the day — the halcyon day, may come, 
when the chains of personal slavery, and the manacles of religious despot- 
ism may be broken asunder, and freedom and religion pervade the whole 
earth. 

Gentlemen : As it is my custom, on our anniversaries, to retire from 
company as soon as the public exhibition is over, I shall now express a 
number of wishes, in the form of toasts, which voluntarily flow from my 
heart — then conclude and retire. 

1st. The world at large. May truth and friendship overspread the earth ; 
and may all nations be freed from war, oppression, personal slavery, and 
religious tyranny. 

2d. The people of the United States. May they be virtuous, industrious 
and wise ; free from the intrigues of lawyers, the deception of doctors, the 
holy fraud of priests, and the imposition of lying printers. 

3d. The United States. May the sixteen links be all of republican gold, 
and form an indissoluble chain. Let them adopt the policy of no nation, 
but improve upon them all. 

4th. The President. May the first consul of France learn wisdom of 
the President of the United States, for a finishing stroke to his victories. 
As for old and foolish kings, they will not be reproved. 

5th. The Legislature. Short sessions, few laws, and good customs. 

6th. The Judiciary. Let judges know that they are as amenable to God, 
to law, and to the people, as other men. 

7th. The Treasury. May the treasury be supplied with a frugal suffi- 
ciency for the exigences of government ; but let the great treasure be in 
the hands of the people ; each man being the treasurer of his own 
earnings. 

8th. The Revenue. Let the resources of the nation run freely, when ne- 
cessity calls ; but let private right and public economy secure the dam 
and the gate. 



270 THE WRITINGS OF 

9th. The Navy and Militia. May the time quickly come, when there 
shall not be a ship of war on the seas — till then, let every vessel be allowed 
to arm in its own defence, and let the same be extended to voluntary com- 
panies, that may see cause to build navies for trade. But why should gov- 
ernment be at the expense to guard the speculation of individuals ? How- 
ever, if the condition of the world justifies an American navy of war, 
may it bring the piratical states, on the coast of Africa, to national 
justice. 

May the malitia always be in readiness, but never be needed. 

10th. The Debt. May the debt of the United States be discharged 
with speed and punctuality ; and let not the people be deceived, by hav- 
ing the funds, established for that purpose, put to other uses. 

11th. Commerce. May our exports be so great, and our imports so 
small, that the balance of trade may be in our favor. 

12th. Agriculture. Let Americans improve the extensive, fertile land 
which the Almighty has given them, and not amuse themselves with 
the whimsies of circumscribed Islands. 

13th. Literature. May our schools, academies and universities, diffuse 
abundance of light and knowledge abroad, and produce a long list of 
sages and patriots, whose souls shall so widely expand, that they shall 
know something more than just how to decline a noun and conjugate 
a verb. 

14th. The American Indians. May the scalping-knife and hatchet be 
intered in the earth, and their fertile soil be cultivated by themselves. 
May they excel their white brethren in honesty, liberality and religion. 

15th. The Territory of Ohio. May the new state be properly organized 
by the year 1804, and cast four republican votes into the box at the next 
presidential election. 

16th. The Gospel. The only hope of man : may it prevail everywhere 
in its virgin purity — free from the legal apparatus and traditional com- 
plexion which have long covered its native beauty. May the combination 
of rulers and priests, church and state, be dissolved, and never re-unite. 

17th. The Bay, May it be kept as the birth-day of independence, 
with that gratitude and joy that become free-men and Christians. 

Gentlemen : I conclude — I retire. I hope nothing will be done this 
day, that will disgrace the republican or the Christian. 






ELDER JOHN LELAND. 271 



CORRESPONDING LETTER 



OF THE 

SHAFTSBURY ASSOCIATION, 1803. 

Dear brethren : Amidst the carnage of war, the revolutions of em- 
pire, the spasms of contending parties, the jarring interests and turbulent 
passions of infuriated men, which have deluged the world in confusion, it 
has been the privilege and delight of the saints, that they have a God to 
apply to in every time of need — a God, who has been a present help, a 
refuge from the storm, a strong tower, a munition of rocks, and a hiding, 
place. 

This all-puissant Jehovah, self-glorious in his nature, and independent in 
all his works, has not confined his glory to the heavens, nor his goodness 
to the angels of light ; but the inhabitants of this world have largely re- 
ceived of the fulness of his grace. Though the Lord be high, yet hath 
he respect unto the lowly. He who has the high heavens for his throne, 
and the earth for his footstool — before whom all the nations of the earth 
are as drops of the bucket, or small dust of the balance, in infinite conde- 
scension and boundless love, receives and protects every broken heart and 
contrite spirit ; and, for their encouragement, has given them many pre- 
cious promises, by which they are made partakers of the divine nature. If 
these foundations are destroyed, what can the righteous do 1 The saints 
have an omnipotent God on their side, who has promised, with an oath, to 
be a God unto them, and bless them. With an Almighty Friend, they may 
triumph over all their mighty foes, and say, " We will not fear what man 
can do unto us." 

Brethren, while the world is emblazoning the virtues of valor, policy 
and industry, in agriculture, mechanism, and science, we, who are not of 
the world, wish to treat those virtues as the pigmy valor of game-cocks, 
the policy of bees, and the industry of ants ; and display the noble valor of 
a Christian, to resist Satan, conquer sin, and destroy error ; to be wise in 
the policy of Christ's kingdom, and industrious in the vineyard of the Lord : 
that what part soever we are called upon to act in the civil department, we 
would always esteem the high calling of God, in Christ Jesus, infinitely 
paramount. 



272 THE WRITINGS OF 

We are not disposed to eulogize the period in which we live, as the 
only day of light, reason and liberty ; nor to despise the pittance of time 
allotted us, as worse than former days ; for the same contest between truth 
and error, right and wrong, which has been in the world from the begin- 
ning, still exists. But it is truly pleasing to the children of light, to con- 
sider that all the error and wrong of creatures, can never destroy the 
truth and rigteousness of the Creator. 

The day in which we live, is neither dark nor light ; not the darkness 
of sin, superstition and idolatry, nor the clear light of heaven ; but at 
" evening time it will be light;" at the evening of life, as it respects indi- 
viduals, and the evening of the world, as it applies to all the saints, — then 
it will be light without darkness. 

In some of our churches there have been painful trials, since the last 
meeting of our association ; others have escaped such trials ; while some 
have received showers of heavenly grace. 

It is with pleasure we receive your messengers, minutes and letters, 
from time to time, being confident such a procedure tends to edify the 
whole body ; and, on our part, we shall pursue the same measures, for 
similar purposes. 

Since our last meeting, one of our ministerial brethren (Elder Nathan 
Haskins, of Savoy,) has departed this life. Help, Lord ! for the godly 
man ceaseth. We hope, however, that our loss is his gain. 

Brethren, farewell. May a gracious God preserve us from every evil, 
and bring us, at last, into the full enjoyment of himself, through a blessed 
Mediator. Amen, 






ELDER JOHN LELAND. 273 



THE 

GOVERNMENT OF CHRIST A CHRI STOCRACY, 



FIRST PUBLISHED IN 1804. 



THE MAIN QUESTION. 

Is the government of Christ according to the genius of the Monarchical, 
or like Democratical government ; or is it distinct from both, being unlike 
all the governments on earth ? 

In answering this comprehensive question, I shall, first, consider the ge- 
nius of Monarchical government ; secondly, elucidate the nature of De- 
mocratical government ; in the third place, I shall endeavor to state the 
difference between the universal government of the Almighty, the Theo- 
cracy of Israel, and the government of Christ, intended in the main question ; 
fourth, I shall attempt to show, that although there are some parts of this 
government which resemble monarchy, and other parts, democracy, yet it 
is, upon the whole, different from all other governments, forming, of itself, 
a Christocracy. 

First, I am to consider the genius of Monarchy. The origin, use, ex- 
tent and abuse of government, are not articles of present investigation, but 
the genius only, which may be thus described. The monarch on his throne 
is the fountain of power and honor. His will is law for all his subjects ; 
their privileges are his favors; he is responsible to none of them for his 
conduct ; he appoints and commissions all officers for every department, 
who are accountable to him alone ; he confers honors and pardons on whom 
he pleases, and takes away the lives of his subjects at pleasure. Some 
monarchies are absolute, and some are qualified, while others have the 
monarchical power distributed among a number of nobles, forming what is 
called aristocracy ; but whenever it is understood that men are born to 
rule, that government is founded in birth, that, by some inconceivable, in- 
expressible mystery, some are born with a right to rule over others, with 
out the choice or consent of those ruled, whether this right is held by one 
king, or a number of nobles, it is monarchical government. 

Secondly, I am to elucidate the nature of Democratic government. It 

35 



274 THE WRITINGS OF 

is simply this : that men have the right, and exercise the power, of gov- 
erning themselves ; that all men are born equal, and that government is 
founded in compact, by mutual agreement for general good. It is most, 
likely that there never was an unlimited democratical government on earth ; 
for among American savages, the women and children have no choice in 
framing their laws, nor have the hunters as much influence as the chief. 
Nor does democracy suppose that all the body politic must be present on 
every legal occasion ; but it supposes that all men, ripe in years, have a 
voice in the choice of their agents, and that they are themselves eligible to 
office. That all officers are amenable to those who appoint them, and must, 
at a certain period, return to private life. That those in power, have not 
and cannot have, any power but what they receive, in small constituent 
parts, from all the community. It disclaims allegiance to any foreign ty- 
rant, and to every domestic usurper. 

Thirdly, I am to state the difference which exists between the universal 
government of the Almighty, the Theocracy of Israel, and the govern- 
ment of Christ, intended in the main question. 

1st. The great Jehovah is the moral governor of all rational beings. 
His law is binding on all of them. He requires reasonable service of them 
all, and they are all accountable to him for their conduct. All the angels 
in heaven and hell, all men, in the body and out of the body, are under 
obligation to love ano* obey God, and acknowledge the Messiah , and their 
opposition and rebellion have no excuse. Yea, further, in some sort, his 
government extends over all creation. The material world, which arose 
at his command, exists by his power, and will be destroyed at his word. 
In the intermediate time, the seas roll, the winds blow, the clouds fly, 
the thunder roars, the rain and snow descend, and the earth brings forth 
her increase in obedience to his will. The beasts of the field, the birds 
of the air, the fish of the sea, and all the creeping things, were made, are 
preserved and fed, and will decease by the hands of the Almighty. 

2d. The nation of Israel, at Mount Horeb, were formed into an eccle- 
siastico-political government, and as they received all their laws of reli- 
gion and government from God alone, their government is called a Theo- 
cracy. All the nation, whether good or bad, belonged to that church, for 
the bounds of the church and the state were commensurate. Those who 
sinned away their lives in the wilderness, all the sinners of God's people 
until the time of Christ, together with those in his day, called serpents and 
generation of vipers, belonged to that Theocracy, as well as the righteous. 
In the days of Samuel, the government was altered in some respects ; kings 
were appointed instead of judges ; but still the Theocracy continued, for 
those kings were to execute the laws which God had given to the people, 
and make none themselves. When David was on the throne, the state of the 
people was considerably changed from what it was when their code of laws 



ELDER JOHN LELAND. 275 

was given them ; yet the alterations which David made, were done by the 
Spirit of God which was upon him. 

3d. The glorious Mediator is spoken of under the most dignified titles, 
according to the highest sense of the words. He is called Leader, Com- 
mander, Captain, Counsellor, Ruler, Governor, Prince and King ; and it is 
said of the increase of his government and duration of his kingdom, there 
shall be no end. This government, or kingdom, is not of this world ; the 
subjects are not of this world, but are called out of it. Those that fear God 
and work righteousness, are the only persons that belong to it. No man 
can understand the nature of, or enter into this kingdom, unless he is born 
again. And such may say, " We are thine ; thou never bearest rule over 
them, (the men of the world,) they were not called by thy name." 

I proceed, in the fourth place, to show that, although some parts of this 
government resemble monarchy, and other parts of it a democracy, yet, 
upon the whole, it is different from all other governments, forming of it- 
self, a Christocracy. 

There is some likeness between the government of Christ, and a mon- 
archy. 

1st. Christ is absolute legislator. His will is law. He consults not with 
angels or men, in framing his orders. He is king, without a privy council, 
and judge, without any associates. 

2d. He appoints and commissions all the spiritual officers in his govern- 
ment. The ministers of the gospel receive their orders from Christ alone. 

There is also some likeness between the government of Christ and a de- 
mocracy. 

1st. Liberty and equality, the boast of democracy, is realized in the 
church. The saints are set at liberty from the prison of sin, and freed 
from the curse of the law. They are all one in Christ ; the poor are ex- 
alted, and the rich brought low. 

2d. The saints on earth are Christ's subjects, forming his kingdom be- 
low. When Christ went to heaven, and left his house below, he gave au- 
thority to his servants, and to every man his work ; and as far as church 
government on earth is the government of Christ, it is of democratical ge- 
nius. Church government is congregational, not parochial, diocesan, nor 
national. Each congregated church disclaims the power of Popes, kings, 
bishops, parliaments, kirks, or presbyteries, and claims the right and power 
to govern itself according to the laws of Christ. And it must be confessed, 
that the spirit and rule by which the subjects of Christ's kingdom are to 
live one among another, greatly resemble the genius of a republic, and as 
greatly confronts the inequality and haughtiness of monarchies. So far 
as Christ's government may be compared to governments on earth, we 
may say, that as many democracies as there are chuches, form one abso- 
lute empire. But such a government was never on earth. 



276 THE WRITINGS OF 

The difference that exists between Christ's government, and all others, 
I shall now attend unto, 

1st. Christ's laws are spiritual, reaching to the hearts, thoughts, and 
motives of men, and requiring truth in the inward parts ; whereas, the laws 
of state take cognizance of actions only, and of those actions only, where- 
by one man injures another, in life, liberty, or property. So that a man 
may be a good citizen of state r and at the same time be an enemy to God, 
and not worthy to be numbered among the subjects of Christ. His laws, 
moreover, reach to every case, taking into view all actions, temptations^ 
circumstances, and motives, which the laws of men cannot do. 

2d. The government of which I am treating, admits of an atonement 
for transgressions, by the vicarious sufferings of the innocent for the guilty ; 
which is not, and ought not to be allowed in any government of this world. 
In civil cases, if one man owes another, the surety may pay the debt, and 
set the debtor free ; but not so in criminal cases, for if a man is guilty of 
an overt act and exposed to the penalty of corporeal punishment, no gov- 
ernment on earth admits of a substitute ; the criminal, and the criminal only, 
must suffer. Here, then, appears that mystery which philosophy and state 
policy never found out, — the mysterious way how sin could be atoned for, 
and sinners saved. Yes, men have sinned, and incurred the divine dis- 
pleasure, but the blessed Jesus died for sinners, — died, the just for the 
unjust, that God might be just, and justify the ungodly who believe. This 
atonement, unlike any thing seen in all governments on earth, is the sin- 
ner's only hope of acceptance before God. 

3d. In all other governments, whenever grace is administered to a crimi- 
nal, it is done at the expense of the law ; the law dies, that grace may reign. 
I mean this : when a criminal is condemned to death by a legal process, 
if he is pardoned, both law and adjudication are overruled.. But, in the 
kingdom of Christ, sinners are pardoned and the law honored — pardoned, 
not in the light of benefit of clergy, but through satisfaction made to the 
law by the suffering of another — pardoned, not by an absolute-proclamation 
of grace, but by the price of blood. 

4th. Another singularity of Christ's kingdom, is this ; characters, as 
well as facts, are noticed. If my words are not well chosen, I will explain 
thus : In the governments on earth, if two men, say A. and B., are proved 
guilty of one and the same crime, and adjudged to the same punishment, if 
A. appears hard hearted and furious, and B. discovers all the symptoms of 
sorrow and reformation, still they must equally suffer, for the law has 
nothing to do with characters, but facts. But, in the divine government, 
in the name and by the atonement of Christ, all those who repent, receive 
remission of sins, while those who harden their hearts, fall into mischief. 

5th. All monarchies, empires, kingdoms, and states, on earth, have 
their limits and boundaries. Seas, lakes, rivers, mountains, or lines of lat- 



ELDER JOHN LELAND. 



277 



itude, form the boundaries, and mark the division among them, so that no 
place or people is under the control of two of those governments at the 
same time. But Christ's government has no territorial bounds — it is not 
located, but general — it runs into all the kingdoms and states on earth, and 
claims all those who fear God and work righteousness for its subjects, and 
at the same time does not deprive any kingdom or state of a single sub- 
ject or citizen. For the hundred and forty-four thousand, the vast multi- 
tude of Christ's subjects, which no man can number, are scattered over 
every kingdom, nation, tongue and people, and while they are the devoted 
subjects of king Jesus, they are, at the same time, the most loyal subjects 
and best citizens in the kingdoms and states where they reside. 

6th. The kingdom of Christ is a kingdom of truth, righteousness, and 
peace, without error, injustice, or discord. When Pilate asked Jesus if he 
were a king, he said, " I am ; for this end was I born, that I might bear 
witness unto the truth.' 1 And St. Paul informs us, that the kingdom of 
God is righteousness and peace. Truth, righteousness, and peace, have 
but little to do in the kingdoms of this world, but without treating them 
with any severity, it will not be denied, that abundance of corruption, par- 
tiality, oppression and fraud, creep into, and proceed from the best gov- 
ernments on earth, but none of these attend the kingdom of Christ. Justice 
and judgment are the habitation of his throne, mercy and truth go before 
his face. He sits upon a great white throne, free from every stain of error. 
The conclusion of the whole matter, therefore, is, that the government of 
Christ is radically different from all the governments on earth, forming, of 
itself, a divine Christocracy. By a Christocracy, I mean nothing more than 
a government of which Christ is law-giver, king, and judge, and yet so ar- 
ranged, that each congregational church is a complete republic of itself, 
not to be controlled by civil government or hierarchy. Let this govern- 
ment be called by what name soever, it is not of the world, and therefore* 
the rulers of this world have nothing to do with it, in their official capacity. 
It is distinct from the government of state, and consequently, should never 
be mixed with it. It is complete of itself, and disdains the assistance of 
human laws. 

Civil government is designed to protect the lives, liberty, and property, 
of the community, but the divine government is adapted to pardon the guilty, 
reform the heart, instruct the mind, and improve the morals of the wicked. 
The promotions and punishments of civil governments, are all this side of 
the grave, but those of the divine government, are in the succeeding world. 
Blood, warlike valor, and state policy, raise men to high rank in the gov- 
ernments on earth, but self-abasement, love to enemies, simplicity and hu- 
mility, are the characteristics of those whom the King delights to honor. 
The great names of Alexander, Caesar, Washington, or Jefferson, will be 
no more regarded in the judgment day, than the names of their meanest 



278 THE WRITINGS OF 

servants, unless they possess that moral excellency which their servants do 
not. 

Whenever churches, (the little republics which form the empire of Christ,) 
are formed according to the gospel, acknowledging Christ for their head, 
and his laws for their rules, all that such democratical societies expect, 
wish for, or are entitled to, from civil government, is the protection of 
their rights to worship God as they judge best, without the molestation of 
others. But whenever churches are formed by civil law, whether they are 
national, diocesan, or parochial, and become bodies politic, and appeal to 
any authority, either civil or ecclesiastical, higher than the authority of a 
church, for a final decision of controversies, such churches wish for, re- 
ceive, and exercise a power over the rights of others, which is inconsistent 
with the genius of Christianity. Such societies may call themselves churches 
of Christ, but in reality, they are creatures of state. Let there be more 
or less of the subjects of Christ in such societies, (who are held there through 
ignorance or by force,) yet, as bodies collective, they are not those demo- 
cracies which form the divine Christocracy ; for the reason why the nation 
of Israel was called a Theocracy, was, because they received all their laws 
from (Theas) God alone, so churches must be governed by the laws of 
(Christos) Christ alone, to form the Christocracy here spoken of. I am 
not, however, tenacious for a name ; let the church be called a kingdom, 
empire, republic, or commonwealth, and let the saints be called subjects, 
servants, or fellow-citizens, yet keep up the idea that the government is 
complete of itself, and no gap is left for magistrates to interfere, and also 
that it is different, in many particulars, from all the governments on earth, 
as has been shown. Experience, the best teacher, has informed us, that 
the fondness of magistrates to foster Christianity, has done it more harm 
than all the persecutions ever did. Persecution, like a lion, tears the saints 
to death, but leaves Christianity pure : state establishment of religion, like 
a bear, hugs the saints, but corrupts Christianity, and reduces it to a level 
with state policy. Magistrates frequently love the advantages of Chris- 
tianity more than the precepts of it, and flatter themselves that they are 
doing much for God, and themselves, when they make laws to protect what 
they esteem the truth of Christianity, and to reward the preachers of that 
truth, but every law which they make of that complexion, proves their 
aversion to the scheme of pure Christianity : for, by such a procedure, they 
arraign either the wisdom, or good will of Christ, the Lord, for not giving 
enough, and the best of laws for the government of the church, at all times, 
and in all places. A.nd further, they arrogate to themselves a lording over 
consciences, which is God's prerogative, and a favor which is not attached 
to their civil office. They, moreover, lead the preachers to trust in them, 
and not in the Lord : at least, they become the legal bondsmen of Christ. 
The exercises of Christ's government are moral excellencies which force 



ELDER JOHN LELAND. 279 

can never effect. The freedom of the will, and volition of choice, are so 
essential to moral virtue, that it cannot exist without. We must, therefore, 
give up the idea of legal force in matters of religion, or own that there is 
no moral worth in them : hence the conclusion is, that religion, in all its 
parts, is distinct from civil government, or, otherwise, Deism will triumph. 
For, if there is no moral virtue in religion, the cost and contention about 
it, sink it far below Deism. 

While I am reflecting on these things, it strikes my mind that the reli- 
gion of Massachusetts is somewhat dissimilar to the religion of the gospel, 
in the following particulars. 

First, Whoever consults the third article of the Bill of Rights, in the 
Constitution of Massachusettss, together with sundry existing laws, will 
find that Protestant Christianity is the established religion of the state. 
Pagans, Turks, Jews, and Papists, are minor departments ; whereas, the 
primitive Christians had no such establishment — no such preference- — and 
they were so tenacious of the laws of Christ, that, before they would sub- 
mit to traditions of elders, (among the Jews,) or the established religion 
among the Gentiles, they exposed both property and life. There was no 
Pope to protest against in those times, nor ever would have been, had 
Christianity never been established by law. It is true, that the Christians, 
at first, were but a feeble band, but Christ, as a prophet — as a God — cer- 
tainly knew that the Christians by name, would, thereafter, become so nu- 
merous as to form a majority in the empire which then claimed universal 
sway ; why, then, did he not give some hint, that, when that should be the 
case, the Christians should regulate their religion by law 1 This he has 
not done, — this the apostles are silent about. They understood better the 
will of their Master, who had said, " my kingdom is not of this world." 

Second. This state is formed into a great number of ecclesiastico-politico, 
major-vote parishes. Some of these parishes are personal, but most of 
them are territorial. They are religious societies, made bodies politic, 
and governed by major vote. Let any man read the New Testament, and 
find any account of such societies among primitive Christians, if he can, 
or any orders for Christians to be formed in that manner, whenever they 
should be numerous enough. 

Third. These Pharisees are now exposed to a fine of from thirty to a 
hundred dollars for every six months that they are destitute of a teacher of 
piety, morality, and religion, which is a little different from New Testa- 
ment times. Now, the laws of state impose fines upon the people if they 
are destitute of preachers ; then, the laws of Christ imposed prayers : 
" Pray ye the Lord of the harvest, that he would send forth laborers into 
the harvest." 

Fourth. When a territorial parish have chosen a minister by major vote, 
and contracted with him for his salary, the sum is levied upon all within 



280 THE WRITINGS OF 

the limits of the parish, according to poll and property, and collected by a 
legal officer. If all within the parish are acquiescent, I have only to say, 
it is putting the law to a use for which it was never designed by Him who 
rules above, and sinking religion to a level with worldly articles. But, 
when any are dissentients, such force and cruelty follows, as to disgrace 
the religion of the meek and lowly Jesus. Disgrace it, did I say ? It is 
as foreign from gospel religion, as darkness from light. Some relief, how- 
ever, is provided for a certain description of deficients, by giving in cer- 
tificates, or suing their money out of the treasury, but the mode is so intri- 
cate, and the event so uncertain, that, in many cases, where the deficients 
have exerted themselves, they have gained only heavy costs upon the back 
of the original sum. In many cases, also, the deficients are not allowed 
to sit upon the jury, because they are parties concerned, but their oppres- 
sors, not being interested, judge the case alone. The expense of building 
meeting-houses, has the same course as ministerial salaries. Now, where 
shall we find the chapter or verse in the New Testament, that coincides 
with such proceedings 1 

Fifth. The framers of our state Constitution, and the makers of our 
canonical laws, seem to have been conscious that the hierarchy which 
they were forming, was distinct from the gospel, for they uniformly give it 
other names. The privileged order of preachers, which these laws are 
designed to foster, are never called ministers of the gospel, but invariably, 
" teachers of piety, morality, and religion." Peter gave the following 
definition of piety : " But if any widow have children or nephews, let them 
learn first to shew piety at home, and to requite their parents." Piety, then, 
consists in relieving distressed widows, and not in taking away their pro- 
perty to pamper the teachers. James explains religion thus : " Pure religion, 
and undefiled before God and the Father, is this, to visit the fatherless and 
widow in their affliction, and to keep himself unspotted from the world." 
But how can the saints keep themselves unspotted from the world, when 
they get the world to define their religion, and, by worldly power, force the 
people to attend their worship, build their temples, and pay their teachers 1" 

The word morality, is not in the Bible : it is a word, however, of com- 
mon use, but of somewhat indefinite signification. The Armenians use the 
word to express those actions of men which tend to the good of families, 
societies, etc., when there is no gracious disposition in the men who per- 
form those actions. The Hopkinsianists, and Calvanists, make use of the 
word to describe the quality of actions, or the motives which stimulate. 
Others, again, say, there is a legal honesty, and there is also a moral hon- 
esty ; supposing that a legal honesty consists in conducting so to ourselves 
and others, that the laws cannot impeach us, but that moral honesty is from 
a sense of God's laws, and a love to his ways ; doing that which is right of 
itself, whether the laws of men enjoin it or not. But so far as my acquaint- 



ELDER JOHN LELAND. 281 

ance extends, all parties agree that the words of our Lord give the best 
description of morality that ever was given : " Whatsoever ye would that 
men should do unto you, do ye the same to them." Taking this to be a 
just description of morality, I wish to ask whether the hierarchy of Mas- 
sachusetts teaches men this lesson ? Let the ruling party in the state 
answer. Gentlemen, were you the minor part, should the Quakers, Meth- 
odists, or Baptists, form a majority in the various towns and parishes in 
this state, and tax all those of the standing order to pay their preachers, 
build their meeting-houses, endow their colleges, etc., or, in order to get 
relief therefrom, that you must give in a certificate, or sue your money 
back out of the treasury, and that none of your order could be admitted 
jurors, but the case must be decided solely by them, would you not in such 
cases say, (if you are allowed to speak,) " you know, in your consciences, 
that you are not doing as you would be done by V' 

The question then arises, whether the establishment of religion is friendly 
to piety, morality, and religion, or whether it is not rather, in its nature 
and tendency, sapping the foundation of all of them 1 "I speak as unto 
wise men, judge ye what I say." 

To myself, there remains no doubt, that the religious establishments of 
Massachusetts, and all state establishments of Christianity in the world, are 
all of them, Anti-Christocracies. 



36 






AN 

ELECTIVE JUDICIARY 

WITH OTHER THINGS, 



RECOMMENDED IN A 



SPEECH, 



PRONOUNCED AT 



CHESHIRE, JULY 4, 1805 



There is none that holdeth with me, in these things, but Michael, your Prince. Daniel. 



AN ELECTIVE JUDICIARY. 



In family registers, and biographical writings, the birth-day, the wed- 
ding-day, and the dying-day of individuals, are noticed with peculiar em- 
phasis; so, with regard to nations, the rise, alliances, and downfall of em- 
pires and states, are articles of great notoriety with historians. In this 
point of light, this fourth of July is the birth-day of the United States. 
Twenty-nine years have elapsed since the British colonies, in North Ame- 
rica, cast off the tyrant's yoke, and assumed a rank among the nations of 
the earth, 

The American revolution has opened a scene — is the beginning of a 
drama, which will not close until time shall be no more. While we cele- 
brate the day, the birth-day of long-lost freedom returning to visit the 
earth, and take up her abode among men, we will not be unmindful of the 
agents which the Almighty has used in his hand to effect that work, for 
which nations will arise and call them blessed. 

When the distresses of our country called forth a deputation from each 
colony, who convened in Philadelphia, in the year 1776, their cry to hea- 
ven, in behalf of their constituents, was, " Lord, what wilt thou have us to 
do V It was a bold attempt, in Richard H. Lee, to make the motion of 
Independence^ which was no sooner done, than the intrepid Samuel 
Adams seconded it. The motion was carried — the declaration was made, 
which forever separated the United States from Great Britain, from her 
policy, her corruption, and her debts. But Lee is gone to his long home 
— Adams sleeps in dust — Randolph is no more — Hancock is gone the way 
of all the earth — Henry's all-persuasive voice no more is heard — Franklin 
commands the shafts of heaven no more. These worthies, with most of 
the fathers of the revolution, having served their generation, according to 
the will of God, have fallen asleep and seen corruption. 

But after the declaration was made, arduous was the struggle to. support 
it. Warren, Montgomery, Worcester, Mercer, Nash, and others, lost 
their lives in the field of battle; with thousands <of our sons, equal, per- 
haps, in virtue, though not in rank. Those who survived the contest, and 
saw the return of peace, found that mortality was not conquered. Yes, a 
Washington and a Greene, the boast of Virginia and Rhode Island, and 
the triumph of America, are no more. They were swifter than eagles. 



286 THE WRITINGS OP 

they were stronger than lions ; but they are fallen by death. The quinsy 
was an overmatch for Washington — a stroke of the sun too powerful for 
Greene. "How are the mighty fallen, and the weapons of war perished." 
But, notwithstanding the great destruction of those who made destruction 
of tyranny, some of the fathers and patriots remain. Jefferson yet lives 
— may he long live — may he outlive all his enemies — may he live till the 
debt of the nation is entirely defrayed. Clinton, the friend of man, the 
persevering republican, the long guide of New York, is yet on the stage 
of action. 

It is pleasing to contemplate, that though most of the fathers of the re- 
volution have closed their eyes in death, yet their sons have risen up to 
maintain the same cause ; so the young Elisha caught the mantle and a 
double portion of the spirit of Elijah, when, with a whirlwind, he rode to 
heaven in a fiery car. Among these, a Bidwell is the boast of this dis- 
trict ; like Barnabas of old, a son of consolation, meek in temper, and 
amiable in manners. His talents and integrity, which have appeared so 
conspicuous, as a writer, an advocate at the bar, a treasurer, a senator, 
etc., in the small circle of one state, will shine with a longer tail, and 
more effulgence, in the large orbit of the Union. May he ever lighten, 
but never scorch.* 

While I am eulogizing character, not for their names', but their works' 
sake, I feel under some obligation to reply to several charges lodged against 
the president. His flight to Carter's mountain, his attempt to cheat Mr. 
Jones, his intrigue with Mrs. Walker, and his sending from France after 
black Sail, are the four topics of censure. These crimes, it is said, were 
all committed between the years 1776 and 1790. I do not absolutely 
know but all the charges are true ; but one thing I know to be true. I 
lived in Virginia, from December, 1776, until April, 1791, not far distant 
from Monticello ; yet I never heard a syllable of either of those crimes, 
till I read them in these eastern newspapers ; said to be extracts from 
Calender & Co. I shall, therefore, be an infidel in these reports, until I 
have better evidence. 

That his public administration has been just and enconomical, I think 
no candid man will deny. Some, however, attribute the means to the for- 
mer administration ; and say that Jefferson & Co. rise upon the revenue 
which was left by the former administration in bank. The truth, I conceive 
to be this. The avenues of revenue were opened before the funding system, 
and other collateral measures, split the nation into two parties ; after the 
split, the Federal party, being paramount, added to the revenue by internal 
taxation. The internal taxes, at the close of Mr. Adams' administration, 

* This patriotic wish was not realized. The " scorching" effects of BidwelPs subse- 
quent defection were severely felt by the republicans of Berkshire. 



ELDER JOHN LELAND. 287 

formed one-eleventh part of the revenue ; but, with all the imposts and in- 
ternal taxes, the debt of the nation was so far from being diminished, that 
it increased about one million of dollars per year. That the federal Con- 
gresses understood how to levy taxes and swell the revenue, no man de- 
nies ; but that they put the money to the right use, is denied ; so that, if 
we give them the credit of procuring the means, we must certainly give to 
the present administration the praise of applying those means to their 
proper ends. One-eleventh part of the taxes are taken off the people, and 
with the ten-elevenths, more than twelve millions of dollars of the national 
debt was reduced during the first four years of Mr. Jefferson's adminis- 
tration. 

The auxiliaries in the executive department merit some attention, at 
this time. Mr. Madison is secretary of state. From a child, he has 
been a pattern of sobriety, study, and inflexible justice. From an intimate 
acquaintance with him, I feel satisfied that all the state of Massachusetts, 
for a bribe, would not buy a single vote of him. A saying of his is fresh 
in my memory. " It is ridiculous for a man to make use of underhanded 
means to carry a point, although he should know that the point is a 
good one : it would be doing evil that good might come." This saying of 
his, better describes the man than my pen can do. He has been in public 
life from the beginning of the revolution until now ; and is at this time as- 
sisting to administer that government, which he (the first man in the Uni- 
ted States) made a motion to call a convention to form. Should Jefferson 
die, or resign, on whom would the office of president fall with as much 
propriety and safety, as on Mr. Madison 1 

In the treasury department, Mr. Gallatin is principal. A foreigner by 
birth, but by naturalization an American. Having filled many important 
officers in Pennsylvania, he was sent a delegate to Congress ; and was an 
able opposer of all those measures which were so abhorrent to the people 
as to cause a change of administration. In the Congressional debates, 
when the souls of men were tried, he discovered such financial talents, 
that his enemies prophesied, that if Jefferson became president, Gallatin 
would have charge of the treasury ; which is the only part of the federal 
prophecy that has ever come to pass. With propriety he may be called 
the American Neckar. Never did Sir Isaac Newton search into the laws 
of gravitation, or explore the starry heavens, and give to each star its mag- 
nitude, distance and orbit, with more depth of thought, accuracy, and de- 
spatch, than Albert Gallatin surveys all the sources of revenue, and points 
out the proper mode of collecting and applying the same, in a manner 
highly economical, making just allowances for contingent events, and 
closing his statements to the tenth part of a cent. We know he is wise— 
we believe he is honest. May his fiscal arrangements be such, as will 
sink the debt of the nation in a short period. 



288 THE WRITINGS OF 

But, while I am passing encomiums, it strikes my mind that the same rea- 
son which forbids us to write the history of a man, while he is living, warns 
us against being too lavish of eulogium on men, until they leave the theatre 
where so many play the worst part of their lives in their latest days. Ar- 
nold was the song of '77, and many of the quondams of our country were 
famous for a while ; yet Arnold betrayed his trust, and the quondams have 
fallen into disgrace, or sunk into the state of doubtful disputation. The 
saying of a citizen of Tarsus, " it doth not yet appear what we shall be" 
is applicable to statesmen, in the point of light before us. We have a re- 
cent instance before us, which proves that a man may be one day contend- 
ing for liberty and equality — the next be a qualified consul — then consul 
for life — after that emperor — and with that have the crown of another 
kingdom placed on his head. 

Let gratitude swell our bosoms, to render the tribute of praise to all 
who deserve well of their country ; but let inflexible patriotism inspire 
us to withhold our suffrages from all the unworthy. By unworthy cha- 
racters, I mean those who wish to plunge the nation into debt; make 
offices permanent, and destroy responsibility ; make government a mys- 
tery, and induce the people to call neither men nor measures in ques- 
tion ; use others as a ladder to climb the tree of eminence with, and 
when once risen, kick down the ladder ; join churches, and make a great 
noise about religious qualifications in rulers, and, at the same time, be as 
void of them as an ice-cake is of fire ; plead much for the constituted au- 
thorities and the laws, while they themselves are in office, but speak evil 
of dignities when themselves are neglected. In such men place no con- 
fidence ; for they that are such, serve not their country, but their own 
bellies, and, with good words and fair speeches, deceive the hearts of the 
simple. 

Men who are best qualified for office, are generally the least ambitious 
after it ; so it was with Moses, David, Seranus, Cincinnatus, Washington, 
and others. Being furnished with rectitude and variety within, they court 
not the trappings and tinsel without : yet, when duty calls, they will hazard 
their all to serve their country. Pleased, however, when the object is 
gained — when the period arrives that they can, with true honor, quit the 
noisy world to enjoy themselves. But I close my encomiastic, and char- 
acteristical preface, and proceed to objects more sentimental. 

The sages of America declared, in the Declaration of Independence, 
that government was instituted for the good of the people, and not for the 
aggrandizement of a [e\v ; and therefore, whenever the form of government 
did not preserve the lives, liberties, and property of the people, they had 
an indubitable right to amend it, so as to answer those valuable purposes. 
This sage opinion, in the year 1776, was eagerly adopted by the people 
of the United States. In 1787, the patriotic fathers, in general conven- 



ELDER JOHN LELAND, 289 

tion, held the same sentiment as dear as the ligaments of their hearts. 
Possessed of this right, in behalf of their constituents, they changed the 
then existing government ; and in the machine of government which they 
formed, great care and wisdom were used to secure the same right to their 
children. The provision made in the constitution, for peaceable amend- 
ments, whenever defects are discovered, is one of the brightest ornaments 
of that model of policy. 

Men in political, as well as in agricultural, mechanical, and scientifica! 
life, are prone to conceive themselves nearly infallible, and often seek to erect 
barriers to prevent their children from forsaking the opinions and pursuits 
of their fathers ; but, with wonder and gratitude, we behold the American 
fathers assiduously engaged to leave to their children the golden legacy 
of choosing their own form of government, and making their own laws, 
without any danger of noise or convulsion. Hitherto, it had been supposed, 
that no government could be altered or amended, without war and carnage 
abroad, and national injustice and bankruptcy at home ; but the people of 
the United States have acquired the art of changing their mode of govern- 
ment, as often as experience dictates the utility thereof, with as little dan- 
ger as they repeal a law. Nor do, nor can any men wish to deprive the 
people of this privilege, except those who are something, or conceive them- 
selves something, in the existing order of things, and fear they shall be 
nothing, should a change take place. 

As a number of amendments have been made to the national constitu- 
tion, since its first adoption, and others are now before Congress, with 
great diffidence, I shall here propose one, which is an Elective Judiciary. 
Pagans have a notion, that certain gods or godesses preside over certain 
limited countries. Whether their notion is substantial or fanciful, it ap- 
pears very evident to me, that the election of all officers, to fill all parts of 
the government, is the natural genius that presides over the United States, 
and if my conviction is just, there will be spasms, and commotions in the 
states, until such amendment takes place. I have labored under this con- 
viction for a number of years ; but as I have never borne any office in 
state, to try my theory by experiment ; and, as my calling in life is in 
another department, I have quieted myself in silence ; waiting, in the mean 
time, for some to plead the cause of an Elective Judiciary, or overcome 
the reasonings of my mind, by demonstrating the impropriety of such an 
establishment ; but neither, as yet, has taken place. 

All the arguments which I have yet heard, to prove that judges must 
hold their office for life, or during good behaviour, in order to make them 
independent, honest, and impartial, have been as inconclusive, as the ar- 
guments are which are adduced to prove that a national debt is a national 
blessing. If the arguments, however, are more conclusive than I have 
conceived them to be, and support the doctrine that judges once appointed, 

37 



290 THE WRITINGS OF 

should have a life-lease of their office, except for high crimes and mis- 
demeanors, they also prove something more • they equally prove, that the 
executive and legislative officers should hold their office by a coeval tenure, 
to make them independent, honest, and impartial. 

The objections that are made against an elective judiciary, may be sum- 
med up under two general heads. First, " the body of the people have 
not wisdom and sedateness enough to select from among themselves, those 
who are the best qualified to be judges." Secondly, " if judges hold their 
office by the tenure of periodical elections, they will have such strong 
temptations to please the strongest party, in order to secure their next 
election, that they will not judge uprightly." 

The first of these objections, applies with all its force against the two 
other departments of government ; for if men have not wisdom enough 
to choose the judges, they have not enough to choose presidents, govern- 
ors, or legislatures ; which notion saps the foundation of all representative 
governments, and supports the monarchical. If men are incompetent to 
elect their judges, they are equally incompetent to appoint others to do it 
for them. 

Government, originating among men, is the cool result of reason against 
vicious passion. Men find within themselves, and discover in others, a 
number of vicious propensities, which reason condemns ; to prevent these 
propensities from breaking out into overt acts, reason fixes a standard 
containing a number of rules, which all have to submit unto ; and pray, 
have not the people, whose sovereign voice declares all these rules, wis- 
dom enough to designate the agents to enforce them 1 If the people, how- 
ever, make an unwise choice, the catholicon of suffrage will correct the 
error ; but, when they are appointed for life, (in substance,) there is no 
remedy in the hands of the people. 

Judges are above all the laws that the legislature can enact ; being 
under oath to adhere to the constitution, any law to the contrary notwith- 
standing. In one point of light, this power is proper ; for legislatures 
may forget their political bibles, in a gust of passion, and make laws un- 
constitutional and pernicious ; the judiciary, in such cases, have the power 
to prevent the mischief: but, though the people have this judiciary check 
against the usurpation of the legislature, what check have they against the 
usurpation of the judiciary? When judges set up their opinion on the 
constitution, in opposition to the legislature, and in opposition to the great 
mass of the people, who can check them ? The people cannot, for they 
have no direct voice in setting them up, or taking them down. The legis- 
lature cannot, except by impeachment, which, in such cases, would be no 
more than a whistle. The executive cannot, for they hold their office by 
a tenure, which the executive cannot destroy. 

These remarks are applicable to our national government, and to some 



291 

of the state governments ; but not to all of them, for in some of the states, 
the judges are chosen annually by the legislature, &c. In New York they 
cannot serve after they are sixty years old. 

The second objection is, that if judges are chosen by the people, at pe- 
riodical elections, they will have such strong temptations to please the 
strongest party, in order to secure their next election, that they will not 
judge uprightly ; and therefore, they must be appointed three or four re- 
moves from the people, and hold their office by a tenure, that neither the 
two other arms of government, nor the people, can disannul ; with an in- 
variable salary attached to the office, in order for them to judge uprightly. 

This doctrine appears to be founded on the opinion, that perfection is 
attached to the judicial office ; but the opinion is fallacious, for once there 
was an unjust judge in a city, that feared not God, nor regarded men ; 
and I will appeal to candor itself, if there are not judges to be found, who 
are deaf, sovereign, insulting, and superannuated. Is the board of ap- 
pointments — is the legislature — or are the body of the people, satisfied 
with the talents and conduct of all, who are now in office ? If all Were 
satisfied with them at their first appointment, must the present inhabitants 
bear with them as long as they breathe through their nostrils ? My age 
authorises me to say, that the leading doctrine of the American revolution 
has been, " that responsibility was the best expedient to keep men hon- 
est." And why this maxim should be inverted in the judiciary establish- 
ment alone, I never could see. 

The more permanent and lucrative an office is, the more self- important 
and avaricious characters seek after it. And yet, it is said, that, " if 
offices are not permanent and lucrative, men of talents will not accept of 
them." But if experience is to be our guide, we shall find such offices 
too much filled with aspiring, unfeeling men ; while those places of trust, 
which are more precarious, more responsible and less lucrative, are filled 
with better characters. 

Trial by juries, is held as a sacred right in these states ; on their ver- 
dicts hang suspended life and death, poverty and wealth, in many cases. 
If judges cannot judge uprightly without a permanent appointment, how 
can jurors? — Why not have standing juries for life, with honorary salaries 
secured to them ? 

If judges should be elected by the people, common sense would dictate 
that all over whom they should have jurisdiction, should have a voice in 
the choice. This being the case, there would be but a very few cases, in 
which the parties, between whom they were to judge, would be so large as 
to affect their next election materially. Should a judge, in such cases, dis- 
cover partiality, it would disgust even his friends. Nothing would make 
him so popular, in his district, as a constant, uniform adherence to justice ; 
whereas, in the present mode of appointing judges, they are under no obli- 



292 THE WRITINGS OP 

gation, (except their oath,) to be just to any man, or even to treat him with 
civility. 

Judges should be independent, and feel important enough to keep or- 
der in court, direct the jury in matters of law, keep the witnesses to the 
proper point, prevent the lawyers from eloping from the direct subject, etc. r 
which could be done as well by men who were chosen by the people for a 
limited term, as by those who are appointed by the executive or legislature 
for life ; and, if the necessary work could be done as well, the evil of hav- 
ing superannuated, tyrannical, heady, unsociable judges would be prevented.- 
In this case, judges would not only feel the importance of judicial officers, 
but also the salutary obligation to be men. A judicial monarch is a char- 
acter as abhorrent as an executive or legislative monarch, in my view. 

Considering the habits and prejudices of my country, I have but small 
hopes that an elective judiciary will take effect very soon, unless the state 
of Pennsylvania, (which state has taken the lead in many of the American 
improvements,) should introduce it. Well, if the judiciary establishment 
must continue as it is — must be monarchical, while the executive and legis- 
lative departments are representative — let us make the best of it, and have 
nothing to do with courts of judicature, that we can possibly avoid, but 
settle all our controversies by mutual arbitration, then the host of lawyers, 
who infest our land like the swarms of locusts in Egypt, and eat up every 
green thing, will have nothing to do, but apply themselves to that happy 
vocation, which they now recommend to others, " plough, hoe, go to meet- 
ing and learn good things." 

Laws — government — courts of judicature must exist, otherwise the in- 
jured could not arrest the guilty and bring them to the standard of justice ; 
but when controversies arise between man and man, he who is unwilling 
to have the dispute amicably settled by mutual arbitration, manifests a de- 
sire to injure his neighbour. In this particular, I am happy that I agree 
with the founder of Rhode Island, Roger Williams, who, through his life, 
and with his last breath, recommended arbitrations as the best mode of 
adjusting variances. 

The right of suffrage is more fully and equitably enjoyed in the United 
States, I believe, than in any part of the world, and still it is a question, 
whether that right may not be extended farther with safety. Place all men 
on a level, and the poor, who pay little or nothing for the support of gov- 
ernment, can vote away the money of the rich ; proscribe the poor from 
voting, and the rich can vote away the labor of the poor. The rich have 
often oppressed the poor, by laws which they have made, but I have met 
with no account in history, neither have I known any instance, where the 
poor have legally oppressed the rich. Government is designed to protect 
the life, liberty and property of individuals ; the poor have life and liberty 
to be protected, but no property ; here, then, is two arguments against one, 



ELDER JOHN LELAND. 293 

in favor of the poor. Should every man, who is of age, be allowed the 
right of suffrage, without any of those prerequisites which are required, 
in almost all the states, the citizens would be more free, equally safe, and 
much more economical in the redemption of time. 

I have noticed, several times, the proceedings of congress, which I con- 
ceive to be erroneous. The proceedings which I have in view, are, the 
confounding of justice and mercy together, in a manner to destroy both 
of them, by forcing the people, under the authority of law, to be merciful 
to those who had suffered by fire. Human laws reach no farther than to 
force a man to be just to his neighbor. The divine law enjoins on men, 
bowels and mercies. Mercy is a moral duty, but not a legal one. No 
man can perform moral virtue when forced against his will. The volition 
of the will is essential to moral exercises. If men are forced to relieve 
the distressed, it cannot be mercy. To force a man to part with his hard- 
earned property, to relieve the needs of another, cannot be just. When 
men suffer by fire, or otherwise, and are reduced to distress, let the mem- 
bers of congress, as individuals, have compassionate hearts and liberal 
hands, and let the same glow of good will spread far and near, then it will 
be mercy. I see no clause in the constitution which authorises congress 
to dispose of the money in the treasury for the relief of any sufferers by 
fire ; therefore, such laws must be unjust, for whenever money is taken out 
of the national chest, without a constitutional key, the nation sustains a 
fraud. 

From a small error in government, great mischief may, and often does 
arise. " Behold how great a matter a little fire kindleth." At -first it is 
so small that great men hate to meddle with it, while little men do not per- 
ceive it, but, like a nest-egg, it does not continue alone, it becomes a habit — 
a precedent — -a plea for other errors of the same kind, but more fatal. Six 
hundred dollars a year is a trifle, far less than the three pence on a pound 
of tea : distributed among the inhabitants of the United States, it would not 
be the tenth part of a mill per soul. It cannot, therefore, of itself, ever be 
oppressive to the people. But the very principle upon which this money 
is given, has drenched the world with blood, and made fiery havoc of the 
most virtuous citizens. 

The two chaplains to congress, have about that sum annually. This 
money they receive for religious services, by the force of the laws of the 
national legislature. That a legal compensation for religious services, is 
a species of religious establishment, will not be denied, it is presumed, and 
to what extent this little horn may grow, is a matter of uncertainty. 

The rulers of the earth are under obligation to serve the Lord with fear, 
as much as other men, and if they are disposed to have chaplains, it is not 
to be reprehended ; but to support them by law, and make the nation pay 
for their devotion, is the thing to be reprobated. 



294 THE WRITINGS OF 

This error, however, is perfectly congenial with the constitutions and 
laws of Massachusetts and New Hampshire, and with the old habits and 
laws of Connecticut, in which states religion is considered an object, and 
religious societies creatures of state policy. 

The evil of blending religion and property- — religion and education — - 
religion and commissions — religion and politics together, has been abun- 
dantly exposed, but not yet forsaken. In addition to all the arguments 
which have been used to dissolve the firm, I shall here subjoin two, which 
I have seldom or never seen brought into the debate. 

First. Every article, which is so mysterious and subtle in its nature, that 
natural men, as such, cannot understand it, must be excluded from legis- 
lation, otherwise men would be called upon to legislate about that which 
they cannot understand. Now, the Christian religion, " is not of this world' — 
is hidden from the wise and prudent — the things thereof are not received 
and cannot be known by natural men." These sayings are prominent in 
the scheme itself. If, then, the Christian religion be true, these sayings 
are true ; and if these sayings are true, then natural men cannot under- 
stand what religion is ; and, if they cannot understand it, they are utterly 
incompetent to legislate about it. 

But, if the Christian religion be false, it cannot be right to make laws 
to support it, for, in so doing, government would undertake to support a lie 
Whether, therefore, the Christian religion be true or false, it is not an ar- 
ticle of legislation. In this case, Bible Christians, and Deists, have an 
equal plea against self-named Christians, who (because they are void of the 
spirit, and ignorant of the precepts of the gospel) tyranize over the con- 
sciences of others, under the specious garb of religion and good order. 

To avoid the force of this argument, some undertake to support the idea, 
that none but saints should bear rule, and such characters do understand, 
and, therefore, are competent to legislate in matters of religion. 

If this argument has any weight at all, it proves that government is found- 
ed in grace, and I appeal to the truth of history, if any governments have 
ever been so unjust and cruel; as those which have claimed a gracious foun- 
dation. With this pretence, the mad-men of Munster esteemed, it lawful 
to kill and plunder all the wicked princes. In the same view of the subject, 
the Spaniards justified themselves in the massacre of two hundred thou- 
sand South American idolaters. In the same point of light, the Pope of- 
fered to give America away the year after it was discovered, to his Chris- 
tian subjects. On the same foundation crusades have been formed (i. e., 
armies raised under the cross of Christ,) to kill and take possession of all 
the property of ungodly infidels. And I appeal to experience, if any of 
the governments of the United States are so cruel, in matters of conscience, 
as these eastern states, where there is the greatest noise made about reli- 
gious qualifications for rulers. 



ELDER JOHN LELAND. 295 

These consequences always have, and, I believe, always will follow the 
erroneous idea, that " government is founded in grace." But 

Secondly. If the affairs of the souls of men and eternity are articles of 
legislation, of course they are cognizable before the courts of judicature. 

A few years past, a criminal was tried for his life, at Newport. The 
counsel for the prisoner at the bar, addressed the jury thus : " Gentlemen, 
you have the life of the prisoner in your hands, and with that, in some 
sense, the disposal of his soul ; for, should you condemn him to death, and 
his soul be unprepared, he would go to eternal woe." " Hold ! hold !" 
cried the judge, "the jury have nothing to do with his soul and eternity." 
4{ I know it," replied the crafty attorney, " but the thought was so impres- 
sive that I could not forbear." The spectators beheld the art of the bar- 
rister to affect the jury, which, in the event, produced a verdict of not guilty. 
In this case, the great judge and great lawyer both agreed that courts of 
justice had no cognizance of the affairs of souls and eternity, and I con- 
clude that all who hear me to-day, approve of their judgment. Well, if 
courts of justice have nothing to do with those affairs, of course legisla- 
tures have not ; otherwise there would be no correspondence between the 
judiciary and legislative departments. I know men often make use of that 
little, indescribable something, which is made anything, everything, and 
nothing of, {I mean conscience,) to assist them to do that which reason 
condemns, and nature shudders at. 

In the year 1780, when the constitution of Massachusetts was formed, 
the third article of the bill of rights occasioned a long and close debate. 
A gentleman, at the head of his party, said : " We believe in our con- 
sciences that the best way to serve God, is to have religion protected and 
ministers of the gospel supported by law, and we hope that no gentlemen 
Tiere will wish to wound our tender consciences." The plain English of 
which is : "Our consciences dictate that all the commonwealth of Massa- 
chusetts must submit to our judgments, and if they do not, they will wound 
our tender conscience." Had a Jew and a Turk been in the same con- 
vention, and founded a plea on tender conscience — the first, to abstain from 
hogs' flesh, and the last, to abstain from wine, would the gentleman have 
been so careful of hurting the soft feelings of the son of Isaac, and the son 
of Ishmael, that he would have abstained from pork and wine all his days ? 
And yet the Israelites were forbidden to eat swine's flesh, and the Naza- 
rites and Rechabites were forbidden to drink wine, in the sacred volume, 
the Bible ; but where shall we turn to the page, in that blessed book, which 
gives orders to the rulers of this world, to make any laws to protect the 
Christian religion, or support the preachers of it ? 

Why is my liberty judged ? and why am I condemned by another 
man's conscience ? Condemned for that for which I give thanks. But 
I forbear — I must suppress the feelings of my heart — to dwell longer 
on this subject, would not correspond with the arrangements of the day. 



296 THE WRITINGS OF 

Gentlemen : this town, Cheshire, has been famous for republican prin- 
ciples. In those times, when no timber was put into the building but 
Federal oak, and when no sentimental currency passed but that which came 
from Federal mints ; when it was sedition to question the infallibility of 
those in authority, and disorganization to dispute the divinity of every 
part of the administration ; even then, the inhabitants of Cheshire were 
firm, and almost unanimous in their suffrages, for a change of measures. 
With placid patriotism, they saw their lands valued, and their glass 
numbered, which let in the light of heaven to their houses, together 
with their paper stamped ; all- to support an army, which was raised 
for a war, that existed nowhere, but in the heads of those who adopt- 
ed the measures ; yet no mean murmuring was heard among it all ; but 
when your voices were constitutionally called for, you were decided for 
a change. Your exertions, with the exertions of others in the United 
States, have been crowned with success. A change has taken place — 
a change for the better — a change which, without the internal taxes, 
has sunk millions of our debt, and added to the United States an ex- 
tensive empire, without a drop of blood, which can be paid for without 
recourse to taxes, by continuing the sinking fund but three years longer 
than the time first allotted for the redemption of the debt. 

In view of all these things, the words of an illustrious gentleman, who 
resided on the fertile banks of the Nile, to his brethren, are applicable :— 
" See that ye fall not out by the way." " Let us divide and conquer them," 
was the doctrine of Great Britain, in the revolutionary war. " Let them 
be divided, and we shall yet conquer them," is the doctrine of the Fede- 
ralists. " United we stand, divided we fall," was the song of the Whigs, 
through the war. " United we stand, divided we fall," is still the watch- 
word for Republicans. In high Federal times, we were assured that the 
men who were then in office were the exclusive friends of the people and 
of the constitution, and that all the measures of government were pure — 
that no other men in the nation were equally able to wield the sceptre, and 
that a different line of administration would ruin the people. A change of 
men and measures, however, has taken place, notwithstanding the hideous 
outcry. Upon this change, the hopes of the Federalists were, that the 
people would not be eased of their burthens, and that the debt would not 
be diminished, that the hearts of the people might be weaned from the Re- 
publican agents, and be turned to themselves. But herein their hopes have 
been blasted. At present, their only hope seems to be, that the Republi- 
cans will fall out by the way, and that they themselves shall rise upon the 
ruins of the divided house. Hence, the propriety of the text, "see that 
ye fall not out by the way." Sacrifice a thousand little electioneering 
quibbles, rather than lose sight of the great importance of union. Gentle- 
men, I plead for the rights of men to-day, against the insatiable thirst of 



ELDER JOHN LELAND. 297 

ambitious mortals, to subjugate their fellow creatures to the lowest grade 
of vassalage. I plead the cause of my own life ; for, should the Federal 
party once more gain the ascendency, it is beyond calculation to tell at 
what point they would stop. From principle, and from the chagrin which 
they have had, it is reasonable to suppose that the measures of '98 would 
be no more than the first stair in the case. I honestly declare, that if that 
inauspicious day should come, I should esteem my life very insecure — I 
should hardly value my head at a cent ; and, empty as it is, I am fond of 
it. Should it be cut off, I question whether there is a head in the United 
States, that would suit my shoulders as well. 

My words may be rude, but they are full of meaning — they flow from 
the centre of my heart. For more than twenty years, the rights of men, 
civil and religious, have been fostered in my bosom ; and (next to the sal- 
vation of the soul) have called forth the exertion of my small talents in 
their defence, against the attacks of tyrants, bearing what name soever. 
It is not the prospect, nor the desire of any office, that makes me take 
a decided part in the laws, and modes of administration, but principle 
alone. 

Let the people be sovereign — let their earnings be secured to them by 
law, deducting therefrom what is necessary for the protection of the rest — 
let their alienable rights be defended by government, and their inalienable 
rights be sacred as the holy ark — too awful for government to meddle 
with. Then, so far as happiness is to be expected from government, the 
sacred benediction is applicable : " Happy is the people that is in such 
a case." 

Government is frequently blamed for those evils which arise from other 
sources. Where people are indolent, profligate and quarrelsome, given to 
tattling, drunkenness, dissipation and debauchery, no government on earth, 
nor, indeed, in heaven itself, can make them happy. The habits of indus- 
try, frugality, friendship, sobriety and morality, must, therefore, be cher- 
ished among a people, or all the proficiency which they can make in con- 
stitutions and laws will not help them. 

Here let me recommend to your view, as a model of life, the simple, 
balmy precepts of the gospel. I grant the gospel has, for its main object, 
the state of the soul in a succeeding world ; yet the precepts of it are won- 
derfully calculated for the good of men in this present life. A few of them 
I will here extract. " Lie not one to another — let every man speak the 
truth to his neighbor — see that ye love one another — live peaceably with 
all men — do good unto all men — owe no man anything but to love one 
another — let not the sun go down on your wrath — use not your liberty for 
an occasion to the flesh, but by love serve one another — be courteous and 
tender-hearted, forgiving one another — render unto all their due — remem- 
ber them who are in bonds, as bound with them — study to be quiet, and do 

38 



298 THE WRITINGS OF 

your own business, and to work with your own hands — be patient towards 
all men — see that none render evil for evil — speak evil of no man — be 
not overcome of evil, but overcome evil with good — whatsoever ye would 
that men should do unto you, do ye also unto them — be not forgetful to 
entertain strangers — husbands, love your wives — wives, obey your hus- 
bands — parents, provoke not your children to wrath, lest they be discou- 
raged — children, obey your parents — masters, give unto your servants 
that which is just and equal — servants, obey your masters — let every soul 
be subject to the higher powers — thou shalt not speak evil of the ruler of 
thy people. Finally, whatsoever things are true, whatsoever things are 
honest, whatsoever things are just, whatsoever things are pure, whatsoever 
things are lovely, whatsoever things are of good report ; if there be any 
virtue, and if there be any praise, think on these things." 

These extracts contain a few of the maxims and precepts of the New 
Testament, written with amazing simplicity and perspicuity, enjoining a 
temper of mind and correspondent behaviour towards men, superlatively 
excellent, which every man must own, whether he believes in the atone- 
ment of a mediator, and a consequent pardon of sin, together with the res- 
urrection from the dead, or not. No treatises on heathen morality, nor any 
code of ethics, drawn by human pencil, unassisted by inspiration, that I 
have seen, bears any comparison therewith. How different the picture of 
virtue, given in the gospel, from that which is given by pagan authors, 
which consists only in heroism, love of country, revenge and suicism. Let, 
then, these sacred essays be cherished among you ; they will greatly assist 
republicans — they will reform Federalists, and make something of nothing- 
arians- — they are calculated to amend the hearts of the vicious, and reform 
the lives of the profligate. 

Let me also recommend to you, a line of proper decorum on days of elec- 
tion and at all your town meetings. If any thing on earth would disgust 
me at popular government, the disorders and confusion that too often attend 
such meetings, would do it. How painful it is to the presiding officer of the 
day, to grow hoarse calling to order. How mortifying to a man of wisdom 
and prudence, to be interrupted by the loud, unmeaning words of another. 
It is true that men sometimes carry their points against wisdom and experi- 
ence, by loud, insignificant declamation. In such cases, the wise had rather 
lose their object than to contend for it in a manner so impolite and clown- 
ish ; so, stronger beasts yield their path to the skunk, rather than to con- 
tend with a combatant so disagreeable. 

The laws of this state give almost universal right of suffrage to men of 
age ; seeing then that ye have all an equal voice, strive to be equal, strive 
to excel in civil virtue. The good rule, laid down in ancient book, is, " ye 
may all speak one by one, that all may hear, all learn and all be edified." 
A man has no excuse, in the rules of good manners, to interrupt another, 






ELDER JOHN LELAND. 299 

when speaking, in common cases ; yet such interruptions are not only 
common, but the intruder often wins fame, as a man of public spirit, con- 
tending for his right. 

There is a respect due to age ; the ancient should be treated as fathers. 
What can be more unseemly than for young men, with fierce spirits and 
voices, to drown the voice of that wisdom which is gained alone by age and 
experience. To this, however, there is a counter evil. Old men often grow 
sovereign and sour, self conceited and dogmatical. Their natural powers 
have failed, they will own, but their moral powers are in bloom ; their 
judgment, in particular, is in its meridian ; and young men are but upstarts, 
hardly fit to be set with the dogs of their flocks. Such men do not rejoice 
that others increase, while they themselves decrease; nor exult that Sparta 
has fifty men. more virtuous than they; but strive to crush youthful inge- 
nuity, lest it should supplant superannuated importance. 

Let this fiend of society have no habitation among you, but cherish ev- 
ery appearance of talents in young men. Information is the very lungs 
of republicanism ; for want of it, free governments languish, and give way 
to despotism. It would be a laudable strife among the towns in Berkshire, 
to produce the best statesman. By a statesman, I do not mean the man 
who will be most noisy at town meetings, nor he who publishes most ego- 
tism in newspapers ; not the man who is always pleading for the prerogatives 
•of government, and forgetting the rights of the people, nor the crouch- 
ing sycophant, who will fish all day for a royal nibble, or a lucrative office. 
But the man who understands the laws of nations, and the constitution and 
laws of his country — who can draw the proper line between the alienable 
and inalienable rights of men — who has distinct ideas of those objects which 
are legal and those which are moral — who can trace effects up to their 
causes, and follow causes down to their effects — who conceives government 
to be a national compact, a simple agreement among the citizens, and not 
a mysterious monster — who can pursue the sly arts and arguments of mon- 
archists and aristocrats, those curses to the world, through their various 
windings, and drive them from their intrenchments — who will not be de- 
coyed by the flowery sophistry of a courtier, but abide firm by simple, 
fundamental principles — who will not buy an office by flattery and deceit, 
and then sell the people to pay for it — who loves responsibility, and is aim- 
ing to give rulers power enough to do good, and yet have it so counter- 
poised that they can do no hurt. Such men would be precious as gold, yea, 
more precious than a golden wedge of Ophir. Young gentlemen, here is 
a copy for you, and 

" Tho' of exact perfection we despair, 

Yet ev'ry step to virtue's worth our care." 

Let the vices and follies of the age shift for themselves, while you apply 
your hearts to the acquisition of wisdom. While you think with the wise, 
you will often find it expedient to speak with the vulgar. 



300 THE WRITINGS OF 

Veritas in puteo ; as truth lies in a well, you will have to dig deep and 
draw long to get it. w How dark ! how intricate the road that leads to in- 
tellectual light." As you gain wisdom you will grow in modesty, for mod- 
esty is the child of wisdom, and impudence the offspring of ignorance. Let 
your conclusions be the result of much study — form your judgments upon 
a preponderancy of evidence — let your arguments be dispassionate, and the 
reasons you offer exceed your assertions — never betray the smallest trust 
reposed in you — discharge every office you are entrusted with, with fidel- 
ity and despatch — husband well your time, while your powers of body and 
mind are active — remember it is beneath the dignity of human nature to 
be employed about trifles — never foul your hands or spot your garments 
with the dirty contentions, scandals and prejudices of the age — finally, be 
men — add human dignity to the genius of the mind, candor to information, 
and bestow pity on ignorance. Never, with keen reply, consume the af- 
fections of those who stand astonished at the copious lustre of your argu- 
ments. Were a young Randolph, that prodigy of genius, present, I would 
deal out the same lecture, nor think the admonition either unfriendly or ill- 
timed. 

The fundamental principle of republicanism is this ; " that all powers of 
government are vested in, and consequently derived from, the many indi- 
viduals that form the body politic ; and therefore all those who are raised 
to power, are responsible to their constituents for their conudct." With 
this sage maxim before your eyes, you will rarely err in your pursuits ; and 
if this principle does not justify an Elective Judiciary, it is because there 
is no logical force in argument. 

If my address, young gentlemen, appears too dictatorial, the habits which 
I have contracted, by my calling, the furrows in my cheeks, and the de- 
sire I have for you to excel, are my only apologies. 









ELDER JOHN LELAND. 301 



SERMON 



PREACHED AT ANKRAM, DUTCHESS COUNTY, N. Y., AT 
THE ORDINATION OF REV. LUMAN BIRCH, 

JUNE 17, 1806. 



Isaiah, vi., 6, 7. — " Then flew one of the Seraphims unto me, having a live coal in his 
hand, which he had taken with the tongs from off the altar : And he laid it upon my 
mouth, and said, Lo, this hath touched thy lips ; and thine iniquity is taken away, and 
thy sin purged." 

With more than eastern pomp of diction — in language sublime, beyond 
the power of art — the sacred poet here represents the Almighty, in awful 
emblems of divine majesty. Uzziah, the king of Judah, with a complex 
character, had reigned upon the throne of the house of David for more 
than fifty years : but kings, as well as slaves must die. In the year that 
Uzziah died, the prophet Isaiah had a vision of the King, the Lord of 
Hosts, sitting upon a throne, more resplendent than the ivory throne of Solo- 
mon — higher than the heavens — with a train which filled the superb tem- 
ple of glory, while the dazzling seraphims, with veiled faces, clapped their 
golden wings, and proclaimed, " the whole earth is full of his glory." 

Whoever reads the visions of Isaiah, Ezekiel and John, will not hesitate 
to pronounce them the same in substance. Isaiah calls these winged song- 
sters seraphims. Ezekiel calls them living creatures and cherubims. John 
calls them four beasts, but their appearance and employment is the same 
in all their accounts, except the more particular description given by some, 
which is omitted by the others. 

Various are the opinions of men respecting these seraphims, and per- 
haps no man can certainly tell what or who they represent. The greatest 
number of expositors, however, that I have read after, conclude that the 
angels of God are intended. They seem to imagine that their appearance 
and employment are too celestial to be accommodated to any beings on 
earth. But one insurmountable difficulty attends their comment. In Reve- 
lations, v., 9, they sing to the Lamb, " Thou wast slain and hast redeemed us 



302 THE WRITINGS OF 

to God by thy blood." If Angels in light were confirmed by God in a Me- 
diator, which is highly probable, yet, as they never left their first estate, it 
cannot be admitted that they were ever redeemed by the blood of the Lamb. 
Of course then angels cannot be intended. 

With all the embarrassments that attend the interpretation, yet, with Dr. 
Gill, it appears most likely to me, that the ministers of the gospel are to 
be understood by these singular creatures. In this light, therefore, I shall 
consider them. And, as there is the most minute description given of them 
in the first chapter of Ezekiel, I shall make many of my bearings upon 
that chapter. 

They are there said to be Living creatures. Ministers are creatures, 
made by God, and poor feeble creatures they are — earthen vessels, subject 
to human passions and frailties. But yet they are living creatures, being 
raised from the death of sin to the life of holiness. Though they die daily, 
and are crucified with Christ, yet they live, and the life which they live is 
by the faith of the Son of God, who lives in them. Their number is 

Four. Reference may here be had to the four principal standards of 
the Hebrew camp in the wilderness, on which it is said, the four emblems 
of a lion, ox, man, and eagle, were inscribed : or to the four evangelists 
who wrote the gospel, and all their successors in the four quarters of the 
world. 

And every one had four faces. First, the likeness and face of a man. 
Ministers are men, not angels — their work is among men, unto whom they 
are sent, and they should ever remember that they are but men. To pre- 
vent Ezekiel from being self-exalted through the abundance of sublime 
revelations, he is called the son of man about ninety times. 

Second. The face of a Lion. The righteous are bold as a lion, and sure- 
ly ministers, who are clothed with the garments of salvation, and the robes 
of righteousness, may, ought to be, and are, bold as lions. Peter and John, 
though unlearned and ignorant, by their boldness, made the rulers and 
elders of Israel marvel. They spake the word of God with boldness. The 
religion of Jesus makes men bold, but not impudent — modest, but not shame- 
faced and hypocritical. 

Third. The face of an Ox. The Israelites were not to muzzle the ox 
that trod out the corn, which Paul says, was written for the ministers. 
Much increase is by the strength of the ox. Ministers are patient and 
laborious, like oxen, bending their neck in obedience — bearing the yoke of 
the gospel on their shoulders — drawing the plough of God's word, to break 
up the fallow-ground of the heart. 

Fourth. They four had the face of an Eagle. As lions are the strong- 
est among beasts, and turn not aside for any — disdaining all subtle arts, 
and trusting alone to their strength — so eagles are kings of the air, taking 



ELDER JOHN LELAND, 303 

the loftiest flight of all birds, having the keenest eyes of any, which can 
gaze on the sun without winking, and fixing their eyes on the sun, will steer 
their course upwards, until they lose sight of the earth. So the ambassa- 
dors of Christ take their lofty flights to the throne of God — have their con- 
versation in heaven — gaze on the Son of Righteousness by faith — and are 
so allured by heavenly objects, that they lose sight of earth and earthly 
things ; and, like the eagle, where the slain are, there is she : where Christ, 
the slain lamb — the sacrifice for sin, is revealed in the gospel — there the 
preachers dwell. 

It is moreover said, that these living creatures were full of eyes within — 
before and behind. Ministers have eyes within, to see their own corruption 
and weakness ; eyes before to look unto God for instruction and strength ; 
eyes behind, to see the world lying in wickedness, and also have an eye 
over the saints, who are following them, as they are following Christ. 

These Seraphims had every one of them fixed wings. Ezekiel speaks of 
but four of them, but Isaiah and John describe six. With twain he covered 
his face. Repentance and humility cover the face of the minister of Je- 
sus, and, indeed, the face of every human saint. As creatures, we are 
needy — as sinners, we are guilty ; as creatures, we should be humble — as 
sinners, repentant ; that, as creatures we may be supplied, and as sinners 
be pardoned. The call to the ministry does not exalt the preacher to be 
Lord over God's heritage, nor deliver him from the internal mass of cor- 
ruption, or the outward adversities of life : hence humility and repentance 
ever cover his face. 

With twain he covered his feet. That is, he runs as if he flew : at least, 
like the ostrich, his wings assist his feet. Fervency and resolution are sub- 
servient to his feet. When the preacher turns his course to heaven, with 
what fervency does he pursue the road of prayer, and with what resolution 
does he resist the fiery darts of the wicked — the accusations of Satan — his 
inbred unbelief at the delays of divine beneficence. When he steers his 
course among men, with what fervency does he run to and fro ; being fer- 
vent in spirit, he speaks and teaches diligently the things of the Lord, with 
a resolution so great that neither entreaties nor threats can prevent him 
from finishing his course with joy. 

And with twain he did fly. Faith and love are the two wings with which 
he flies. Faith in God — in the mediation of Christ — in the divinity of the 
Scriptures — in the accountability of all rational beings — in the resurrec- 
tion from the dead, and a future state of rewards and punishment ; together 
with love to God — to the gospel, and to the souls of men, constrain him 
to preach and bear him up as on wings. By these six wings the heralds of 
Christ fly through the midst of heaven, having the everlasting gospel to 
preach to them that dwell on the earth. 

When they went, their wings were lifted up, but when they stood, they let 



304 THE WRITINGS OF 

down their wings. When ministers are engaged in preaching, and repent- 
ance and humility, fervency and resolution, faith and love are all in lively 
exercise, how charming is their voice, how beautiful their feet ; but when 
they cease, and attend to the lawful callings of this life, to provide neces- 
sary things for their own houses, and those heavenly accomplishments do 
not appear, how different they seem to be : a bystander, with difficulty be- 
lieves them to be the same men. 

And their feet were straight feet. It is required of stewards that a man 
be found faithful. A bishop must be blameless — must have a good report 
of them who are without — must be an example to the flock — a pattern of 
them that believe — must make straight paths for his feet, and walk uprightly 
without crooking in conversation or practice. 

In some preachers, there is so great discordance between their preaching 
and conduct, that when they are in the pulpit we wish they would never 
come out, and when they are out, we wish them never to ascend it again : 
but the true ministers of Jesus have straight feet. The sense of the phrase, 
however, seems to be, that they were cloven-footed like an ox or calf. 
Beasts of prey have crooked feet, at least crooked claws in them, with 
which they devour the lives of others ; but the ministers of Christ carry 
neither mental or material weapons to deceive the souls, or destroy the 
lives of men with. Like the clean beasts of Moses, they chew the cud of 
God's precepts and promises, and are cloven-footed, without claws to de- 
vour. 

And they sparkled like the color of burnished brass. Ministers like John 
the Baptist, are burning and shining lights, and, like the prophet, are like 
iron pillars and a brazen wall. It is further added, their appearance was 
like unto burning coals of fire, to consume the chaff and stubble of error 
and hypocrisy, sin and self-righteousness : and also to warm the affections 
and soften the hearts of the saints, as well as to frighten and drive off the 
wolves and dogs, and all the enemies of the flock. And like the appear- 
ance of lamps, it went up and down among the living creatures. From this 
it seems that each cherub had a lamp in his hand, and as they sometimes 
were rising on their wings, and at other times standing on their feet, the 
lamp of each went up and down among them. The word of the Lord is 
a light to our feet, and a lamp to our path, and preachers hold forth this 
word of life, the entrance of which giveth light : preach the word, the sure 
word of prophecy, which is a light shining in a dark place, and thereby 
enlighten the children of God to walk on in this world of darkness. 

And the fire was bright, and out of the fire went forth lightning. The 
light of scripture is bright. All the mighty volumes of philosophers are 
trifling to the Bible. They give no account how sin can be pardoned, or 
the dead raised, but the sacred volume informs us how the first can be, and 
assures us that the last shall take place : and from this fountain of bright 



ELDER JOHN LELAND. 305 

light, lightnings proceed. When ministers have their wings up — fall of 
burning love — holding up the lamp of the gospel, and succeeded by the 
Holy Ghost, the effect on the hearers is frequently like a flash of lightning. 
Lightning will burst the strongest wall — break down the loftiest tree — fol- 
low the vein of a tree from top to bottom — melt the buckle in the shoe, and 
spare the man who wears it — kill the child unborn without injuring the 
mother, etc. All which seems to be expressive of the power of the gospel 
in the hand of the spirit, when ministers are proclaiming the truth. This 
word of God is quick and powerful, sharper than a two-edged sword, pier- 
cing even to the dividing asunder of soul and spirit, joints and marrow, 
and is a discerner of the thoughts and intents of the heart. It tears off 
the veil of the heart — rends the stupor from the conscience — removes the 
film from the eye of the soul — lays death naked, and destruction without a 
covering — destroys self-righteous props, and hypocritical hopes, and teaches 
the sinner that he must perish forever unless he repents of his sin, believes 
in the Saviour, and submits to his laws. 

When preachers are thus assisted, and thus succeeded, it may with 
truth be said, the sound of the cherubim's wings is heard, even to the outer 
court, as the voice of the Almighty God, when he speaketh. 

When Isaiah had this vision of the King, the Lord of Hosts, on his daz- 
zling throne of glory, and saw the splendor of his attendants, and heard 
their celestial doxology, he cried out, wo is me. Unlike those shining 
songsters— unfit to dwell among them ! this body of sin renders me ob- 
noxious, and sinks me beneath a heavy wo ; nor can I extricate myself, 
for I am undone. Undone in character, for I have risen in rebellion 
against the Lord of Hosts, and am guilty of high treason. Undone in 
health and strength, for the first born of death is in my tabernacle. I am 
reduced to perfect weakness, and my obstinate disease will reduce me to 
the caverns of death. Undone in interest, being a fugitive and bankrupt, 
owing ten thousand talents, and having nothing to pay ; nor can I solicit 
remission from my creditor, in a manner that becomes his majesty and my 
own wretchedness, for I am a man of unclean lips. Out of the abundance 
of the heart the mouth speaketh. My heart abounds with corruption, which 
vitiates all I say and do. Had I the hallowed lips of these seraphims, how 
would I address the throne of glory, and plead for my life ! but now, like 
a crane or a swallow, so do I chatter ; I mourn sore, like the dove ; nor 
can I expect relief from any around me, for I dwell among a people of un- 
clean lips, who are in a state of apostacy, like myself, none of whom can, 
by any means, redeem a brother, nor give to God a ransom that he should 
still live, and not perish. But, ruined and unclean as I am, and vile as all 
my fellow creatures are, I did not perceive it till of late. While I only 
heard of God with the hearing of the ear, and was ignorant of the nature 
of the divine law, I conceived myself to be better than my neighbors — 

39 



306 THE WRITINGS OF* 

worthy of heaven, and peculiarly interested in the favor of God. But now 
mine eyes have seen the King, the Lord of Hosts, which discovers to me 
how wretchedly I am fallen from that image in which I was created. Now 
I see the holiness, justice and goodness of the divine law, whereby sin re- 
vives, and I see how unclean I am. In presence of the Lord of Hosts, 
and the holy throng of seraphims, I abhor myself, repenting in dust and 
ashes. (The text follows.) 

Then flew one of the seraphims. By special commission from the Lord 
of Hosts, he came, not reluctantly, but of a ready mind — he flew on 
wings to my relief. I did not go to him, nor meet him half way, but 
he came unto me, not empty handed, but having a living coal in his 
hand. An emblem of the promise of eternal life through the Mediator ; 
which promise God made, ere time began, to Christ the Lord, and re- 
vealed it unto men in ancient times — which runs through the Old Tes- 
tament like a golden cord, and which was sent unto them that believed, 
by the apostles. But this coal, which ever lives, ever glows, and never 
burns out, cannot be taken by merely human hands, but with the tongs 
— the dispensation of the gospel. Though men, as such, cannot lay 
hold of, carry, and apply this coal to its designed use ; yet, by the dis- 
pensation of the gospel, committed to their trust, the ministers of Christ 
can and do. This promise comes to penitent sinners, through Christ ; 
who, through the eternal spirit, offered himself to God, who was himself 
priest, offering and altar. Hence this coal is said to be taken from off 
the altar. 

And he laid it upon my mouth. Which encouraged him to pray — ■ 
enabled him to offer the calves of his lips in praise, and prepared him 
to speak to the people, unto whom he was now sent. And said, lo, this 
has touched thy lips. For the purposes just mentioned. And thine iniquity 
is taken away, through the atonement of Christ, who was made sin for us, 
that we might be made the righteousness of God in him. And thy sin 
purged, by the grace of God, which is shed abroad in the hearts of men, 
by the Holy Ghost, through the righteousness of Jesus Christ. 

It is probable that the narrative, which I have been animadverting 
upon, is a history of the first conversion of Isaiah to God ; if so, then, 
like Paul, he was called to the prophetic work at the time when he was 
called out of darkness into the light of truth. He began his prophecies 
in the days of Uzziah ; and, if not until the last year of his reign, this 
vision was his inauguration. But, if he had begun before the year in which 
Uzziah died, then this vision was made to him, to prepare him for greater 
usefulness. 

At the close of this vision, Isaiah heard the voice of the Lord, saying, 
whom shall I send ? and who will go for us ? To which the prophet 
answered, here am I, send me. And he said, go. And as the seraphim 



ELDER JOHN LELAND. 307 

has done to you, so do you to all humble penitents. Whenever you find 
any person lamenting thus, " wo is me, for 1 am undone," fly with all 
speed to administer relief, and say unto the penitent, " thine iniquity is 
forgiven, and thy sin purged. 5 ' 

In this view of the subject, the character of an humble penitent, and 
the work of a gospel-preacher, solicit the attention of this august as- 
sembly. 

Though repentance can never atone for the crime, yet it is an essential 
characteristic of the sinner who shall find pardon and salvation. There is 
one excellency of mind which is preferable to repentance, and that is in- 
nocence. It is better to be innocent, free from any crime, than it is to re- 
pent of a crime committed. But when men have become criminal, repent- 
ance may be considered a qualification of the first grade. That all have 
sinned, is certain, and, therefore, to expect salvation by innocency, is out 
of the question. 

Such is the relation between the Creator and rational creatures, that, 
whatever the Creator reveals and commands, the creatures are under ob- 
ligation to believe and obey ; and no place or condition that the creatures 
can be in, does in any wise free them from this obligation. The apostacy 
of men, therefore, forms no good excuse for them to disbelieve or rebel, 
either in this life or in that to come. That all men, everywhere, are com- 
manded to repent, is certain ; and he who does not obey this command, 
condemns the law and lawgiver, and pleads for the usurpation of sin. Such, 
however, is the apostacy of men — so great is their obstinacy, pride, rebel- 
lion and love of sin, that neither the precepts of the law, the threatenings 
of God, the lashes of conscience, the pangs of death, nor the torments of 
hell, will bring them to that repentance, to which is annexed forgiveness 
of sins. Until the Lord works first in the human heart, by his gracious 
influence, nothing is to be expected, to purpose. In the change of mind, 
commonly called conversion, or the new birth, there are three distinct 
things to be conceived of. 

First. The communication of divine life. Not the same life that Adam 
possesed in innocency, for that was lost, whereas this which is given is 
called eternal life. In some respects, it is like the Adamic life, in that it 
makes us love holiness, and take complacency in the character and gov- 
ernment of God. In other respects, it is inferior, not delivering us from 
all moral evil ; but, in other respects, vastly superior, being eternal in its 
nature, and tending to a station far more exalted. Whether this grace is 
called living water — incorruptible seed — new creation — an unction from 
the Holy One, or by what name soever, it comes down from God, through 
the Mediator, and rectifies all the powers of the soul. This lays a foun- 
dation for spiritual instruction ; for, as well may a lifeless corpse under- 
stand natural things, as a natural man understand spiritual things. In this 



308 THE WRITINGS OF 

detached part of the work, the preachers and preaching are out of the ques- 
tion, Christ having reserved the power to do this in his own hands. It 
should be carefully noticed, that a change oflieart, is one thing, and the in- 
formation of the mind, another. When the soul is renewed, then follows 

Secondly. An active and voluntary turning to God. In this stage of the 
work, nature and grace, sin and holiness, truth and error, darkness and 
light, ignorance and information, hope and fear, desire and languor, Christ 
and Satan, all assail the soul. Some are held years in this restless state, 
and others but a short time. But, notwithstanding all embarrassments^ 
the soul is willing, and comes to Christ voluntarily, and chooses the good 
part. After men repent and believe, and before they are sealed with the 
holy spirit of promise, their views are accurately described, by the pro- 
phet, in my context. " Wo is me, for I am undone ; for I am a man of 
unclean lips, and I dwell among a people of unclean lips." Or thus : 
" Lord, I am a sinner, and deserve to perish. Thy character is good, thy 
law is just, but I am carnal, sold under sin. If thou sendest me to hell, I 
cannot impeach thy righteousness ; but, oh ! spare me, if pardon may be 
had. My sins are many and great, and my best works need to be washed t 
as well as my soul. I have no hope, but in thy mercy, through the medi- 
ation of Christ. At the feet of Jesus, I cast me down, and, if I must pe- 
rish, I will perish there." 

The Bible is full of encouragements, invitations and promises^ to such 
gracious penitents • all these promises of God are in Christ Jesus. From 
this altar, the preachers may take their living coals, and ministerially ap- 
ply them to all such humble mourners. For, if preachers and preaching 
are excluded from the first part of the work, yet in the stage, of v/hich I 
am now speaking, they are workers together with God. 

But, Thirdly. Free pardon, which is graciously bestowed by God, and 
gratefully received by the returning, humble penitent. It is not to be won- 
dered at, that those who believe that pardon of sin is the change of heart, 
that men are not renewed until they obtain sealing deliverance, should 
have so high opinion of the self-exertion of natural faculties, to forward 
them on to a change of heart ; for they well know that before they obtained 
pardon, they had sorrow for sin, longings after God, love to the saints, and 
a regard for the worship of God, and perhaps found the pardon of sin, while 
they were praying and striving for it. Taking it for truth, that they were 
not graciously changed, before they obtained pardon and deliverance, they 
suppose that others, in their natural state of mind, can do what they did. 
Hence the opinion, that self-exertion of the natural powers greatly helps 
the sinner, and lays God under obligation to bestow pardon. I cannot by 
any means concede to this opinion, for a multitude of reasons ; but am full 
in belief that the exercises of humble penitents, before they receive a 
sealing pardon, are as acceptable to God as the exercises of those who have 



ELDER JOHN LELAND. 309 

had the forgiveness of sins sealed to them, and equally bring them within 
the compass of the promise, " if we confess our sins, he is faithful and just 
to forgive us our sins." For I cannot conceive of any difference of inter- 
nal character between them. No difference in the subjects ; the difference 
is objective ; one having the comfort of believing his sins pardoned, and 
the other without that comfortable hope. Men are either for Christ or 
against him, enemies or friends, dead or alive ; no medium can be con- 
ceived of. To say that a sinner has spiritual light, but not life ; that he is 
quickened, but not renewed ; that he mourns for sin, but does not love ho- 
liness ; that he feels the burden of sin, but has no gracious sensation ; that 
he loves the saints, but is not born of God, &c, to me is perfectly absurd. 

From the moment a sinner receives the grace of life (infants and those 
who are incapable of reflection excepted) he begins to cry like the leper, 
" unclean, unclean." Or like the prophet before us, " wo is me, for I am 
undone." And not only continues this cry, until he obtains pardon, through 
Christ, but on thereafter as long as he draws mortal breath. For when a 
penitent receives pardon of sin, it only gives him new and pleasing views 
of his state, not of his internal character. Of course repentance is not 
an exercise, confined to the period between being changed and pardoned, 
but continues to operate in the soul of a saint through his whole pilgrimage 
on earth. The complaint of Isaiah, "wo is me" etc., was not the com- 
plaint of a backslider, fallen from grace ; for these things said Esaias 
when he saw his glory and spake of him. Now, as the saints are constantly 
sighing and crying, repenting and lamenting, (at least these complaints 
mingle with all their heavenly joys,) ministers, like the seraphim, are sent 
by God, with a i( comfort ye, comfort ye, my people, saith your God — feed 
my lambs and sheep — let your profiting appear to all ; teaching them to 
observe all things whatsoever I have commanded you," etc. 

Nor is the preacher to confine his addresses to penitents alone, but is 
commanded to preach the gospel to every creature. There is no article in 
Christendom, in which ministers are more divided, than in that of addressing 
a congregation of sinners, as such. Most of the addresses of the prophets, 
were unto the children of Israel, a people in circumstances dissimilar from 
all other nations, or unto other nations in their political capacities ; for which 
reasons, a gentile gospel preacher cannot find a sure sample in the Old 
Testament. Jssus Christ, who spake with authority, spake as man never 
spake, confined his ministry to the twelve tribes, which still continues the 
difficulty of finding a sure precedent in the four evangelists. But when we 
come to the tenth chapter of the Acts, we find something direct. Peter was 
called by a heavenly vision to go and preach to a gentile congregation, 
the principal of which was warned by a holy angel to send for Peter ; and 
who, with the congregation, presented themselves before God, to hear all 
things which God commanded Peter to preach. Here the drama opens. 



310 THE WRITINGS OF 

Here the first gospel sermon was preached to the Gentiles. From this 
instance we may expect the best pattern. And what is it 1 

After Peter had introduced the subject, of declaring his conviction that 
God did not respect the Jews more than the Gentiles, but equally accepted 
those of all nations, who feared him and wrought righteousness ; and spo- 
ken a little of the word which God sent to the children of Israel, preaching 
peace by Jesus Christ, who was Lord of Jews and Gentiles ; that this 
word was published from Galilee, through all Judea ; testifying that God 
had annointed Jesus Christ with the Holy Ghost and with power, who went 
about doing good, and healing all that were oppressed with the devil ; he 
then proceeds to the main business of his mission. " And we are witnesses 
of all things which he did, both in the land of the Jews and in Jerusalem ; 
whom they slew and hanged on a tree. Him God raised up the third day, 
and showed him openly, not to all the people, but unto witnesses chosen 
before of God, even to us, who did eat and drink with him after he rose 
from the dead. And he commanded us to preach unto the people, and to 
testify that it was he who was ordained of God to be the judge of quick 
and dead. To him give all the prophets witness, that through his name 
whosoever believeth in him shall receive remission of sins." This short 
sermon was delivered extempore. Without abstruse questions or metaphys- 
ical niceties, the preacher gave a detail of important facts and doctrines, 
in the most simple manner, in which we discover the following truths r 

1 . That God does not respect the person, rank or national character of 
one man more than another. 

2. That he accepts of such, and only such, as fear God and work right- 
eousness. 

3. That the word of the gospel, which was first sent to the Jews, by 
John, and afterwards prevailed ahundantly, proclamed peace to men, through 
Jesus Christ. 

4. That Jesus Christ is Lord of all worlds, nations and beings. 

5. That the work of Christ on earth was doing good, and healing al^ 
that were oppressed of the devil. 

6. That the miracles, precepts and examples of Christ were incompe- 
tent to save men. That without the shedding of his blood there could be 
no remission. That the Jews contrived his death — slew him and hanged 
him on a tree ; they meant it for evil, but God meant it for good. That 
he died both as a martyr and Mediator. 

7. That he was raised from the dead on the third day ; being the first 
born from the dead ; thereby, opening the way for the resurrection of all 
men. 

8. That ministers are commanded to preach and testify, that this same 
Jesus, who died and rose again, is ordained of God to judge the world, both 
those who are living and those that are dead. 



ELDER JOHN LELAND. 



311 



9. That the prophecies of the Old Testament united in the truth of Christ's 
character ; that whosoever believeth in him, shall receive remission of sins. 

10. That ministers are only witnesses, to declare the truth, Christ hav- 
ing reserved the power of changing hearts in his own hands. 

These seem to have been the main topics of Peter's sermon, the lan- 
guage of which, to all gospel ministers, among the Gentiles, is, " go ye, 
and do likewise." 

As Peter spake these words, the Holy Ghost fell upon all those that 
heard the word. While the truth fell from Peter's lips, the Holy Ghost 
fell from heaven, which, when Peter beheld, he commanded them to be bap- 
tized in the name of the Lord. The baptism of the Holy Ghost is not an es- 
sential prerequisite to water baptism, but repentance towards God, and 
faith in the Lord Jesus, are essential characteristics ; but the baptism of 
the Holy Ghost does not exempt the possessor from the duty of water-bap- 
tism : hence the injunction of Peter. 

On the whole, may all of us, who are ministers of Christ, take Peter for 
our model in preaching, and may we meet with at least a portion of the 
same success. 

Another article, which the foregoing discourse, and the solemnities of] 
this day seem to call for, is a description of a ministerial call : that is, 
how men are called to the ministry. 

First. The call to the ministry does not depend upon the brilliancy of 
natural talents. The mysteries of the gospel are hidden from the wise 
and prudent. The world, by wisdom, know not God, etc. Natural tal- 
ents furnish men for usefulness in the things of this world, but do not qual- 
ify them for gospel ambassadors. 

Second. Nor does it depend upon the acquisition of schools. By some, 
the striplings of genius, or striplings without genius, are sent to school 
with the avowed purpose of preparing them for the ministry ; as if the 
preaching of the gospel was but the declension of nouns, or the conjuga- 
tion of verbs, with the knowledge of a little Greek and Latin. Supposing, 
however, they excel, and equal Newton, Milton, or Jefferson, they are but 
prepared for the study of astronomers, the closet of the poets, or the chair 
of state. Amos was a rustic herdsman — John the Baptist was brought up 
in the wilderness — and the apostles, for the most part, were ignorant Gali- 
leans, who followed the trade of fishing ; yet these were called by God, 
while the learned among them were neglected. 

Third. It is not included in a gracious call out of darkness into the mar- 
velous light of the gospel ; this call is experienced by all the saints, but 
all the saints are not preachers. 

Fourth. It is not subservient to the will or choice of men. Where 
preaching is a lucrative business, the avaricious may choose it — where it 
is honorable, the proud may desire it — where it is attended with ease, the 
indolent may covet it ; but all theseare ignorant of it. 



312 THE WRITINGS OP 

Fifth. It is not miraculous. It is true that miracles have sometimes at- 
tended the commission, as in the case of Moses, Jeremiah and Paul. But 
the commissions to the twelve, and to the seventy, were without miracles, 
which proves that miracles are not essential to the call. If the call was 
miraculous, we should have as good reason to believe that God would call 
infants, idiots or dumb men, as any others ; but this we know is not the 
case. 

Sixth. The call is by special mission. Men, who have the common use 
of their senses — who are delivered from darkness, and translated into the 
kingdom of the Son of God, receive a special gift to qualify them for the 
work of the ministry. When Christ ascended on high, he received gifts 
for men, and these gifts he bestowed on them ; and he gives to some apos- 
tles, to others prophets, evangelists, pastors and teachers, for the work of 
the ministry, etc. This spiritual gift includes two things. First, the fur- 
niture of the mind : and secondly, a constraint to improve. By the furni- 
ture of the mind is not meant extraordinary endowments of talents or sci- 
ence, but a gift bestowed with the commission. It is a treasure given to 
earthen vessels — a dispensation of the gospel committed in trust. When 
Jesus was on earth, he called to him whom he would, and sent them to 
preach ; so, in every age, the call depends on the will of God. Whether 
the persons called excel in science or not, when they are sent, they have 
a roll given them to eat. The great plan of salvation is opened to them, 
and words and arguments given them to communicate it to others ; and 
yet what they thus receive is but a small part of the treasure, for they have 
the key of the kingdom of heaven given to them, to unlock the treasure- 
house (the Bible) and constantly draw things new and old out of that sa- 
cred treasure, as occasion calls, in their ministration. When they have 
eaten the roll and received the key, they feel such constraint to run and 
point out to men their ruin, and the way of recovery, that, like the prophet, 
they say, "here am I, send me." They have such love to God — to the 
Mediator, to the gospel, and to the souls of men, that like Paul, they de- 
clare, "the love of Christ constraineth us." And like him, they will nei- 
ther be disobedient to the heavenly vision, nor confer with flesh and blood. 

The customary address to the candidate elect, I shall pass by, reserving 
that part of the solemnities for my worthy brother, who is assigned to ad- 
minister the charge, and whose age and experience qualify him in an emi- 
nent degree for the task. But when I look around me, and see nearly one 
thousand souls assembled in this grove, to hear and see what is said and 
done to-day, it affects my heart. Pardon the falling tear, I learned to weep 
over a multitude, of Jesus. Seeing the multitude, I feel compassion swel- 
ling my aching breast. Were my talents equal to my wishes, I would 
bring forth the riches of the gospel, and hold them up in all their winning 
forms. But (applying the words of the prophet to myself) by whom shall 
Jacob arise, for he is small ? 



ELDER JOHN LELAND. 313 

Without attempting to solve the questions, how it was possible for sin 
to take its rise among sinless creatures ; whether sin was necessary or 
otherwise ; whether God decreed it or not ; what part of Adam's trans- 
gression and corruption of nature is attached to us ; whether the atonement 
of Christ is infinite or limited ; whether apostacy has affected the will only, 
or equally all the faculties of the soul ; whether the debility of a sinner is 
moral, natural, or both ; whether the want of the holy unction is a crime 
or not ; I say, passing these questions, and a thousand more, which puz- 
zle the minds of men, I would aver, that my hearers, in their natural es- 
tate, are such guilty rebels and bitter enemies to God, and a life of holiness, 
that notwithstanding all the warnings of God ; the reproofs of ministers ; 
the laws of state ; the sword of the magistrate ; the ethics of philosophy ; 
the pangs of sickness ; the fears of death ; the threatenings of future tor- 
ments, and the glories prepared for the righteous, they will choose the road 
that leads to death. " The wicked will do wickedly." The same disposi- 
tion, which neglects the love and service of God for one minute, would for 
one eternity. I, therefore, utterly despair of ever seeing a single sinner 
in this attentive assembly ever turning to God, until the Lord touches his 
heart with the finger of his gracious power. 

If men are ever honest, they will be honest when they pray ; and it is 
a matter of notoriety, that, whenever good men pray for themselves, or for 
others, their language is : " Lord, have mercy on me, or I shall perish — 
Lord, have mercy on sinners, or they will perish." Such prayers express 
the truth , and, while I speak the truth, I would use the prayer to-day : 
" Lord, have mercy on these poor, needy, guilty sinners ; turn them, O 
Lord, and they will be turned ; open their eyes to see, their ears to hear, 
and their hearts to understand. Grant them repentance and remission of 
sins, in the name of Jesus Christ." How would my poor soul rejoice to 
see the goings of my God and King ; to hear the sound of his going in the 
top of these oaks, or rather from the mouths of these people. 

It is possible, yea, (from the attention of all, and the tears of some,) it 
is probable, there may be some broken-hearted, heavy-laden penitents in 
this assembly ; some, who see the extent and propriety of God's law, and 
the evil nature of sin ; who feel the plague of corrupt nature, and the pain- 
ful load of guilt ; who see the imperfection of all their works, and the vi- 
tiation of all their powers ; who discover the excellency of true religion, 
and long to possess it ; who entertain no scruples about the power of 
Christ to save, but question his willingness to receive themselves, who are 
so vile ; who do not hesitate to bear all reproaches that attend religion, 
but fear they shall perish at last, for want of it. If such there be among 
you to-day, in addition to the complaint of the prophet, " wo is me, for I 
am undone," you make the inquiry, " what shall I do to be saved V and sub- 
oin the prayer of the publican : " God, be merciful to me a sinner." To 

40 



314 THE WRITINGS OF 

such I would address myself, and fly, like the seraphim, with a promise of 
eternal life, to administer relief. Your case is very uncomfortable, but 
not desperate. Had God been disposed to slay you, he would not have 
shown you such things as these ; and, as he has begun to teach you, you 
will see greater things than these. Verily, you are Galileans, for your 
speech agreeth thereto : and he that has begun the work will finish it. He 
that has raised you out of the grave of carnal security, will loose you and 
let you go. He that has opened your eyes to see your dungeon and 
chains, will also bring you out of the prison-house, and set you free. To- 
day he is willing to receive you ; he calls you to come ; he commands you 
to believe. Nor is there any danger of your being damned, if you see 
yourselves bad enough to be saved wholly by grace. Then, like the blind 
and the lame, come to Jesus, and he will heal you. If your father and 
mother forsake you for your religion, the Lord will take you in. His 
promise stands thus : " Him that cometh unto me, I will in no wise cast 
out." Then stretch out the withered hand, and touch the hem of his gar- 
ment ; cast away your clothes, and come unto him begging, and you will 
receive the sight of pardoned sin e 



ELDER JOHN LELAND. 315 



LINES 

WTRODUCED AT THE CONCLUSION OF A DISCOURSE PREACHED ON THE OCCASION OF THE 
DEATH OF REV. SAMUEL COVELL, 1806. 

Ah ! my dear brother Covell, art thou gone ? 
Hast thou forsaken earth for worlds unknown ? 
And hast thou found those mansions, far above, 
Where every bosom glows with sacred love ? 
And hast thou found the disembodied throng, 
To sound thy harp in their triumphant song? 
And dost thou, now, with angels vie in praise, 
And sweep the golden harp, in high seraphic lays 1 
Is Jesus in thy view? dost thou behold 
His sacred head, adorned with radiant gold? 
Doth he appear as lovely in their eyes, 
As revelation saith, as faith descries? 

Yes, thou art gone — thy better part is fled — • 
Thy body only is among the dead. 
Before thy mortal limbs were stiff and cold, 
Thy soul was gone ten thousand leagues twice told. 

The news from Canada has reached our ears, 
Which grieves our hearts, and fills our eyes with tears. 
The news declares that Covell's spirit's fled, 
Just twenty-seven days he's been among the dead. 

Should some departed souls to earth return, 
On messages of love of vast concern, 
To warn the wicked, comfort the distress'd, 
Strengthen the feeble, and relieve the oppress'd; 
Should Covell's soul appear with us to-day, 
And fill this desk instead of worthless me, 
How would the people feel to hear him tell 
The joys of heaven and awful pains of hell ! 
Fancy conjectures, should he come to preach, 
He'd deal a double portion out to each. 

As spirits cannot speak without the help of clay, 
I'll lend him my mortal tongue to-day ; 
Then hark! and hear what Covell has to say: 

" My wife ! the partner of my former bed, 
Our conjugal enjoyments now are dead; 
We bound ourselves for life, but life is gone ; 
Those who had wives are now as tho' they'd none. 
Fleshly connections never can abide 
Within these mansions where I now reside ; 
Yet friendship dear, and fellowship divine, 
Are heavenly things which never can decline. 






316 THE WRITINGS OP 

"O Clarissa! weep not for me — 'tis vain; 
My face you never will behold again. 
A widow's hardships you must bear awhile, 
Expos'd to injury, distress, and toil, 
Always remember what the Lord hath said ; 
' I'll be the widow's God, the orphan's aid;' 
Trust in his word ; he never spake in vain ; 
He'll guide and guard you thro' this world of pain ; 
Then, in full glory you shall live and reign. 

" My first-born, Deidamia, hear your father's voice ; 
In youthful days, oh, make the Lord your choice. 
All things beneath the burning sun are vain ; 
But Christ is life, and heaven is boundless gain. 
Repent of sin, believe in gospel grace, 
Then when you die, you'll see your father's face, 

" Sally, my lovely Sally, you must die ; 
Let youthful charms give way to piety. 
Tho' I am dead, like Abel now I speak ; 

fall, like Mary, at your Savior's feet, 
For sinners Jesus bore exquisite pain ; — 
Let not his blood be spilt for you in vain. 

" Cordelia, know thy father loves thee still, 
Though, cheerfully resigned to the Almighty's will, 
My station now forbids all earthly care, 
To feed your body, or your dress repair; 
Yet one grave warning I am sent to give, — 
Look at your Savior, and your soul shall live. 

" Julia, my youngest daughter, charming child, 
Be not, by wicked customs e'er beguil'd. 
The virtuous pattern ; let the virtuous throng 
Govern your passions, and command your tongue, 
Regard your mother ; still her counsels hear; 
Keep from her eyes the parent's painful tear. 

" Alanson, my son, my lovely, only son, 
Farewell my babe, thy father's glass is run ; 
Whose hand may guide you, what your lot may be, 
Is only known to the great Deity. 
Know then, thy father's God, my son, in youth ; 
Receive the Savior ; trust the word of truth ; 
Out of the mouth of babes, God can ordain 
Surprising strength to stop the mouths of men.* 

" Brethren and neighbors, when I left the town, 

1 little thought I never should return ; 
But God, who governs all things, did ordain 
That you and I should never meet again, 
Till time shall be no more, and Christ shall come to reign." 

Thus far my Covell speaks, with Leland's tongue ; 
Now Leland speaks with sentiments his own. 

* The child here alluded to, an infant at the time of his father's decease, became after- 
wards a preacher, at the age of 21, and died, seemingly in the midst of usefulness, at 
the early age of 33. 



ELDER JOHN LELAND. 317 

Brethren, the preacher of your choice is dead ; 
His soul from earth and earthly things has fled, 
And the cold ground has now become his bed. 

Alas! what shall poor weeping Zion do? 
Zion, whose foes are many, friends are few? 
The sadness of your hearts your eyes betray, 
You weep as Jesus did o'er Lazarus' clay, 
And say ' our friend and pastor's called away.' 

But let not funeral tears alone be shed ; 
Mourn for your sins as for a biother dead : 
Mourn for your sins which have provoked your God 
To send this token of his vengeful rod. 

Cheer up ! ye saints, the blissful Jesus knows 
What's best for you, and that his hand bestows ; 
Though prophets die, and fathers dwell in dust, 
He will preserve the souls who in him trust. 



EXPERIENCE.* 

Come old, come young, and hear me relate 
My life and adventures, and my present state ; 
I pray you all give ear, to what you now shall hear, 
For my story will pleasure and sorrow create. 

My childhood and youth in vanity I spent, 
Regardless of truth, and to folly intent, 
For more than eighteea years, I shed no mourning tears, 
But pleaded for my sins, and refused to relent. 

Inflexibly hard, and impenetrably blind, 
The pleasures of sense bewildered my mind ; 
To me it did appear, God's law was too severe, — 
To the cross of the gospel I was not inclined. 

But oh ! that love — the love of God to man, — ■ 
That everlasting love, that drew the saving plan, 
That love pursued my soul, when I was sick and foul, 
Too great to resist, and too strong to withstand. 

Sin then appeared vile, — the law appeared right, 
And justice and grace and holiness shone bright ; 
The word of God was true, and lovely to my view, 
But a pardon for sin was out of my sight. 

I languished and mourned, how long I cannot tell, 
I saw God was just, if he sent me to hell, 
My heart was dreadful hard, and the door of grace seemed barred, 
And my soul with the devil forever must dwell. 



* Written about the year 1807. 



318 THE WRITINGS OF 

The way of salvation thro' Christ I did spy, 
How God could be just and his law magnify, 
And yet bestow his grace on sinful Adam's race, 
But those blessings, I feared, were not for such as I. 

But when all my hopes had nearly fled away, 
And hell from beneath was gaping for its prey, 
My Saviour did appear to dissipate my fear, 
And washed all my sins in a moment away. 

What freedom I felt, what joy I did receive ! — 
'Twas easy to repent — 'twas easy to believe ; — 
I freely gave him all, and at his feet did fall, 
And the glory — all glory to him I did give. 






His voice then I heard, in sweet majestic sound, 
" I've loved you — I've sought you, and closed up your wound, 
I've a work for you to do — be faithful, just and true, 

And proclaim to the world what a Saviour you've found.'' 

Not money nor fame, did e'er send me forth, 
But love to his name, and love to his truth. 
I girt my armor on, and ventured forth alone, 
Trusting only in God to preserve me a youth. 

O'er mountains and waters, as duty led me on, 
Through snow storms and tempests, and hot burning sun, 
I ran with all my might, and labored day and night, 
To proclaim a dear Saviour to sinners undone. 

But little have I done, but what was done wrong, 
Revivals have been short, and apostacies been long, 
After six and thirty years, I am greatly in arrears, 
And have nothing to plead but pardoning love alone. 

And now I'm growing old, my powers all decay, 
I wander and grovel, and stumble in the way, 
My sun is going down, my work is almost done, 
I yield up my life, and return to my clay. 



ELDER JOHN LELAND. 319 



A BIOGRAPHICAL SKETCH 

OF THE 

LIFE AND CHARACTER OF THE REV. PETER WERDEN, 

Who died at Cheshire, on Lord's day, the 21st of Feb. 1808. The 
funeral was attended the Wednesday following by a large assembly of 
people. An appropriate discourse was delivered on the occasion, from 
Acts xiii. 36, 37, by the Rev. John Leland ; at the close of which, the 
following lines were exhibited : — 

Howl, fir tree, for the cedar is fallen ! 

Help, Lord, for the godly man ceaseth ; for the righteous is taken away from among 
men. 

My father, my father, the chariots of Israel and the horsemen thereof. Let me die the 
death of the righteous, and let my last end be like his. 

Elder Werden was born June 6th, 1728, and ordained to the work of 
the ministry, at Warwick, Rhode Island, May, 1751, in the 24th year of 
his age. 

When he first began to preach,' he was too much of a New-light, and 
too strongly attached to the doctrine of salvation by sovereign grace, to be 
generally received among the old Baptist churches in Rhode Island, which 
had been formed partly upon the Armenian plan, until the following event 
opened the door for him. A criminal, by the name of Carter, was exe- 
cuted at Tower Hill. This occasion collected abundance of people from 
all parts of the state. While the criminal stood under the gallows, young 
Werden felt such a concern for his soul, that he urged his way through 
the crowd ; and being assisted by the sheriff, he gained access to Carter, 
and addressed him as follows : — " Sir, is your soul prepared for that awful 
eternity, into which you will launch in a few minutes ?" The criminal re- 
plied, " I don't know that it is, but I wish you would pray for me." In 
this prayer, Mr. Werden was so wonderfully assisted in spreading the poor 
man's case before the throne of God, that the whole assembly were aw- 
fully solemnized, and most of them wet their cheeks with their tears. This 
opened a great door for his ministrations, both on the Main and on the 
Island. 

He preached at Warwick, Coventry, and many other places with good 
success, about nineteen years, and then moved, in 1770, into this place, 
where he has lived and administered almost thirty-eight years. 



320 THE WRITINGS OF 

In his first religious exercises, he was led to dig deep into his own 
heart, where he found such opposition and rebellion, that when he obtained 
pardon, he attributed it to sovereign grace alone ; which sentiment, so in- 
terwoven in his own soul, he ever proclaimed aloud to a dying world. 
Nothing appeared to be more disgustful to his mind, than to hear works 
and grace mixed together, as the foundation of a sinner's hope. To hold 
forth the Lamb of God as a piece of a Saviour ; or to consider the self- 
exertions of a natural man, to be the way unto Christy the true and only 
way, were extremely displeasing to that soul of his, which delighted so 
much in proclaiming eternal love, redeeming blood, and matchless grace. 

Sound judgment, correct principles, humble demeanor, with solemn so- 
ciability, marked all his public improvements, and mingled with all his 
conversation in smaller circles, or with individuals. 

In him, young preachers found a father and a friend ; distressed 
churches, a healer of breaches ; and tempted souls a sympathizing guide. 
From his first coming into this place, until he was seventy years old, he 
was a father to the Baptist churches in Berkshire and its environs, and in 
some sense an apostle to them all. 

His many painful labors for the salvation of sinners, the peace of the 
churches, and purity of the ministers, will never be fully appreciated, until 
the time when he shall stand before his Judge, and hear the words of his 
mouth, " Well done good and faithful servant." 

The character which I have drawn of the life and labors of the man, 
who now lies sleeping in death before our eyes, many of you know to be 
true. From the sternness of his eyes and the blush of his face, a stranger 
would have been led to conclude that he was sovereign and self-willed in 
his natural habit of mind"; but on acquaintance, the physiognomist would 
have been agreeably disappointed. He has so much self-government, that 
he has been heard to say, that, except when he had the small-pox, he 
never found it hard to keep from speaking at any time, if his reason told 
him it was best to forbear ; and no man possessed finer feelings, or treated 
the characters of others with more delicacy than he did. He had an ex- 
alted idea of the inalienable rights of conscience ; justly appreciated the 
civil rights of man, and was assiduous to keep his brethren from the chains 
of ecclesiastical power. 

His preaching was both sentimental and devotional ; and his life so far 
corresponded with the precepts which he taught, that none of his hearers 
could justly reply, " Physician, heal thyself." 

A number of revivals have taken place in the town and congregation 
where he has resided and preached, and a number of ministers have been 
raised up in the church of which he was pastor. 

For about ten years his physical and mental powers have been on the 
decline, and how many times have we heard him rejoice, that others in- 



ELDER JOHN LELAND. 321 

creased though he decreased ; but his superannuation was not so great as 
to prevent the whole of his usefulness, and his hoary head was a crown of 
glory unto him. 

A number of times he has been heard to prny, that he might not outlive 
his usefulness, which has been remarkably answered in his case, for the 
Sunday before he died, he preached to the people — he preached his last. 

The disease which closed his mortal life, denied his friends the solemn 
pleasure of catching the balm of life from his lips, in his last moments. 
He had finished his work before, and nothing remained for him to do but 
to die. Socrates, the patient philosopher, said to have never been angry 
in his life, when dying, was vexed. The cause was this : his pupils asked 
him what he would have them do with his body after he was dead. To 
whom he sternly replied, " have I been so long with you, and taught you 
no better? After I am dead, what you see will not be Socrates. Socrates 
will then be among the gods." The improvement which I now make on 
the words of this philosopher is this : what we see here lying before our 
eyes, is not Werden, this is but the shell : his soul is now among the an- 
gels and saints in light, before the throne of glory. I will not say that his 
soul is under the altar with others, crying, " how long, O Lord, holy and 
true, dost thou not judge and avenge our blood on them that dwell on the 
earth," because he did not offer his life on the altar of martyrdom ; but I 
have an unshaken belief that his soul has left all its tribulation, being wash- 
ed and made white in the blood of the Lamb, and is now basking in the 
sun-beams of immortal noon. 

Let the inhabitants of Cheshire reflect a moment on the dealings of God 
towards them. Within about three years, three ministers, belonging to 
Cheshire, have departed this life. The pious Mason took the lead — the 
pleasing Covell followed after — and now the arduous Werden, who has 
been in the ministry a longer term than any Baptist preacher left behind, 
in New England, has finished his course, in the eightieth year of his age, 
while Leland remains alone to raise this monument over their tombs* 



41 



322 THE WRITINGS OF 



The te.« following hymns were published as early as 1809:— 

evening utzwxj 

The day is past and gone, 
The evening shades appear; 

O may we all remember well 
The night of death draws near* 

We lay our garments by, 

Upon our beds to rest ; 
So death will soon disrobe us al! 

Of what we've here possessed. 

Lord, keep us all this night, 
Secure from all our fears ; 

May angels guard us while we sleep? 
Till morning light appears. 

And if we early rise, 

And view th' unwearied sun, 

May we set out to win the prize 
And after glory run. 

And when our days are past, 
And we from time remove, 

may we in thy bosom rest, — 
The bosom of thy love. 



INVITATION TO PIX.GISXEFS, 

Wand'ring pilgrims, mourning Christians, 

Weak and tempted lambs of Christ, 
Who endure great tribulation, 

And with sin are much distressed ; 
Christ hath sent me to invite you, 

To a rich and costly feast ; 
Let not shame nor pride prevent you, — 

Come, — the rich provision taste. 

If you have a heart lamenting, 

And bemoan your wretched case, 
Come to Jesus Christ repenting ; 

He will give you gospel grace ; 
If you want a heart to fear him, 

Love and serve him all your days ; 
Come to Jesus Christ and ask him ; 

He will guide you in his ways. 



ELDER JOHN LELANDc $2U 

If your heart is unbelieving, 

Doubting Jesus' pard'ni ng love. 
Lie hard by Bethesda waiting 

Till the troubled waters move. 
If no man appear to help you, 

All their efforts prove but talk, 
Jesus, Jesus, he can heal you, 

Rise, take up your bed and wak. 

If, like Peter, you are sinking 

In the sea of unbelief, 
Wait with patience, constant prayings 

Christ will send you sweet relief; 
He will give you grace and glory, 

All your wants shall be supplied ; 
Canaan, Canaan, lies before you, 

Rise and cross the swelling tide. 

Death shall not destroy your comfort, 

Christ will guard you thro' the gloom J 
Down he'll send a heavenly envoy, 

To convey your spirit home ; 
There, you'll spend your days in pleasure i 

Free from every want and care ; 
Come, oh come, my blessed Saviour, 

Fain my spirit would be there. 



THE INTERCESSION OP CH&1ST, 

Now the Saviour stands a pleading, 

At the sinner's bolted heart ; 
Now in heaven he's interceding, 

Undertaking sinner's part ; 
Now he pleads his sweat and blood-shed, 

Shows his wounded hands and feet ; 
Father, save them, though they're blood-red; 

Raise them to a heavenly seat. 

Sinners, hear your God and Saviour, 

Hear his gracious voice to-day ; 
Turn from all your vain behaviour, 

O repent, return, and pray ; 
Open now your hearts before him, 

Bid the Saviour welcome in, 
O receive and glad adore him, 

Take a full discharge from sin. 

Now he's waiting to be gracious, 

Now he stands and looks at thee ; 
See, what kindness, love and pity, 

Shine around to you and me ; 



324 THE WRITINGS OF 

Sinners, can you hate that Saviour ? 

Can you thrust him from your arms? 
Once he died for your behaviour, 

Now he calls you by his charms. 

O be wise, before you languish 

On a bed of dying strife ; 
Endless joy or endless anguish, 

Turn upon th' events of life ; 
Come, for all things now are ready* 

Yet there's room for many more ; 
O ye blind, ye lame and needy, 

Come to grace's boundless store. 



Blessed be God for all, 

For all things here below, 
For pain, and grief, and joy and thrall v 

To my advantage grow. 

Blessed be God for shame, 

For slander and disgrace ; 
Welcome reproach for Jesus' name s 

And his redeeming grace. 

Blessed be God for loss, 

For loss of earthly things ; 
For every scourge and every cross. 

Me nearer Jesus brings. 

Blessed be God for want 

Of raiment,health and food ; 

I live by faith, I scorn to faint, 
For all things work for goodo 

Blessed be God for pain, 

Which tears my flesh like thorns r 
It crucifies the carnal man, 

To God my soul returns. 

Blessed be God for doubts, 
Which he has overcome ; 
My soul in full assurance shouts. 
Of being soon at home. 

Blessed be God for fears 

Of sin, and death, and hell ; 

When Christ, who is my life 3 appears, 
I shall in glory dwell. 

Blessed be God for friends ; 

Blessed be God for foes ; 
Blessed be God whose gracious ends> 

No finite creature knows. 






ELDER JOHN LELAND. 325 



Blessed be God for life, 
Blessed be God for death, 

Blessed be God for all he sends ; 
I welcome all this faith. 



TIE CHRISTIAN'S CONSOLATION 

Come and taste, along with me, 
Consolation running free, 
From my Father's glorious throne, 
Sweeter than the honey comb. 

Wherefore should I seek alone ? 
Two are better still than one ; 
More that come, of free good will, 
Make the banquet sweeter still. 

Saints in glory sing aloud, 
To behold an heir of God, 
Coming in at grace's door, 
Making up the number more. 

Goodness running like a stream 
From the New Jerusalem, 
By its constant breaking forth, 
Sweetens earth and heaven both. 

Sinful nature, vile and base, 
Cannot stop the run of grace, 
While there is a God to give, 
Or a sinner to receive. 

When I go to heaven's store, 
Asking for a little more, 
Jesus gives a double share, 

Calling me a gleaner there. 

i 

Then, rejoicing, home I go, 
From this feast of heaven below, 
Gleaning manna on the road 
Dropping from the mouth of God. 

Heaven there, and heaven here, 
Comforts every where appear, 
This I boldly can declare, 
Since my soul receives a share. 



THE PREACHER'S LIPS, 

How arduous is the preacher's fight ! 

What pangs his vitals feel ! 
To preach the gospel day and night, 

To hearts as hard as steel. 



THE WRITINGS OF 

While some blaspheme and show their spite, 

And mock at all they hear, 
Others, in chase of vain delight, 

Like adders, stop the ear. 

To heaven he turns his weeping eyes, 

To antidote despair, 
With broken heart, and longing eyes, 

He tries the effect of prayer. 

If God, propitious, hear his cry, 

And some small fruit he see, 
How soon the hopeful prospects die, 

How short the jubilee. 

When sinners hear the Saviour's voice, 

And feel the power divine, 
The preacher's heart and soul rejoice, 

To see the gospel shine. 

What courage, faith, and holy zeal, 

Transport his ravished breast, 
What inward joy his spirits feel, 

To see Lis labors blessed. 

But ah ! how short the shining day ; 

How soon the night appears ! 
All those of Asia turn away, 

How gloomy then his fears ! 

Good God ! he cries, with anxious breast, 

Are all my labors vain? 
Must all the lambs and sheep of Christ, 

Turn goats and wolves again? 



Brethren, I have come once more, 
Let us join and God adore ; 
Joseph lives, and Jesus reigns, 
Praise him in the highest strains. 

Many days and years have passed, 
Since we met, before the last, 
Yet our lives do still remain, 
Here, on earth, we meet again. 

Many of our friends are gone, 
To their long, eternal home, 
They have left us here below, 
Soon we after them shall go. 

Brethren, tell me how you do, 
Does your love continue true? 



ELDER JOHN LELANB. 327 

Are you waiting for your King, 
When he comes, his saints to bring? 

If you wish to know of me, 
What I a:n, and how I be, 
Here I am, behuld, who will, 
Sure, I am a sinner still. 

Weak and helpless, lame and blind, 
All unholy, still I find, 
Worse than ever, all may see, 
Yet the Lord remembers me. 



THOUGHTS ON THS JUDGMENT »Af, 

Think, O my soul, the dreadful day, 
When heaven and earth shall flee away, 
When Christ in solemn pomp shall come, 
Upon his white majestic throne. 

Then Gabriel, at the King's command, 
Shall take the trumpet in his hand, 
And sound alarm, so shrill and clear, 
That heaven, and earth, and hell shall hear. 

The grand assize will then take place, 
On every soul of Adam's race ; 
Both saint and sinner must appear s 
And all their final sentence hear. 

The saints, in glittering robes, shall stand, 
In that great day, at God's right hand ; 
The Lamb's rich blood shall be their plea. 
And they his smiling face shall see. 

" Come, all the bless'd of God," he'll say, 
*' My blood hath wash'd your sins away ; 
" Come, take your golden harps and sing, 
"And make the heavenly arches ring." 



But what will guilty sinners do, 
When all their sins appear in view? 
How will they tremble, cry, and groan, 
To see their Judge upon his throne I 

" Depart from me, ye sinful race, 
" Ye broke my laws, abused my grace; 
44 Go down to darkness and despair, 
" And dwell eternal ages there." 



326 THE WRITINGS OF 

The occasion on which a part of the following Hymn was composed, is related in ills 
biography. The last three verses appear to have been afterwards added. 

Christians, if your hearts be warm, 
Ice and snow can do no harm ; 
If by Jesu3 you are prized, 
Rise, believe, and be baptized. 

Jesus drank the gall for you, 
Bore the curse for sinners due; 
Children, prove your love to him. 
Never fear the frozen stream. 

Never shun the Saviour's cross, 
All on earth is worthless dross ; 
If the Saviour's love you feel, 
Let the world behold your zeal. 

Fire is good to warm the soul, 
Water purifies the foul;— 
Fire and water both agree — • 
"Winter soldiers never flee. 

Every season of the year, 
Let your worship be sincere ; 
When the storm forbids you roam* 
Serve your gracious God at home. 

Read his gracious word by day, 
Ever watching, always pray ; 
Think upon his law by night ; — « 
This will give you great delight. 



I set myself against the Lord, 
Despised his spirit and his word, 

And wished to take his place ; 
It vexed me so, that I must die, 
And perish too, eternally, 

Or else be saved by grace. 

Of every preacher I'd complain ; 

One spoke thro' pride, and one for gain* 

Another's learning small ; 
One spoke too fast, and one too slow; 
One prayed too loud, and one too low ; 

Another had no call. 

Some walk too straight to make a show, 

While others far too crooked go ; 
And both of these I scorn ; 

Some odd, fantastic motion* make ; 

Some stoop too low, some stand too straight- 
No one is faultless born. 



ELDER JOHN LELAND. 

With no professor I could join ; 

Some dressed too mean, and some too fine, 

And some would talk too long ; 
Some had a tone, some had no gift; 
One talked too slow, and one too swift ; 

And all of them were wrong. 

I thought they'd better keep at home, 
Than to exhort where'er they come, 

And tell us of their joys ;. 
They'd better keep their gardens free 
From weeds, than to examine me, 

And vex me with their noise. 

Kindred and neighbors, too, were bad, 
And no true" friend was to be had ; 

My rulers, too, were vile; 
At length, I was reduced to see 
The fault did mostly lie in me, 

And had done all the while. 

The horrid load of guilt and shame, 
The inward consciousness of blame 

Did wound my frighted soul ; 
I've sinned so much against the Lord, 
Despised his goodness and his word, 

How can I be made whole ? 

"Why, there is balm in Gilead, 
" And a physician may be had, 

" And balsam too most free ; 
" Only believe on God's dear son, 
f Thro' him the victory is won — 

" Christ Jesus died for thee." 

0, Christ's free love, a boundless sea I 
What ! to expire for^such as me? 

" Yes, 'tis a truth divine." 
My heart did melt, my soul o'er-run 
With love, to see what God had done 
For souls so vile as mine. 

JVbio, I can hear a child proclaim 
The joyful news, and bless the name 

Of Jesus Christ, my king; 
I scorn no sect — the saints are one ; 
With my complaints I now have done. 

And God's free grace J sing. 



42 



329 



330 THE WRITINGS OF 



BUDGET OF SCRIPS. 



The following essays were published in 1810, in a pamphlet entitled "a 
budget of scraps." Several of the original essays are omitted for 
want of room. 

A MAN MUST HAVE SENSE TO JUDGE OF SENSE. 

This trite sentence is entitled to a good degree of credit, but is subject 
to many exceptions. 

Infantus could count one hundred, but knew nothing more of arithmetic. 
His preceptor told him that ten times ten were one hundred : this the child 
could not understand, but placing ten grains of corn by themselves, in ten 
different places on the table, and counting them altogether, he found the 
total amount to be one hundred. The preceptor then told the lad, that ten 
times one hundred would make one thousand, on which the pupil reasoned 
as follows : " In the first instance, I know my master knew more than I did, 
and in the last, I have good reason to believe, that he knows more than I do." 

Servitus entered an apprentice to architecture. The master-builder pre- 
pared and framed each stick for the house, in a separate place, in the for- 
est, and after collecting them together, reared up the house in regular 
squares and altitudes : at sight of which, the astonished Servitus exclaimed, 
" I know the master-builder knows more than I know." 

Neptunus resolved to try his fortune at sea, though ignorant of naviga- 
tion ; freighted a large ship for Canton, and committed himself to sea, at 
the direction of a pilot. In the lapse of a few months, the ship doubled 
the cape of Good Hope, and came to her moorings before Canton. After 
Neptunus had adjusted his business in the East Indies, he returned a differ- 
ent route, but, at length, landed at the same port, whence he took his de- 
parture : on landing, he said, " My sense tells me that the pilot has more 
sense than I have." 

When Simplemus first read the prophetic calculations of Astronomous, 
respecting the eclipses of the sun and moon, he treated them as essays of 
chimerical folly, but when he saw them all accomplished, he radically 
changed his opinion, and now he believes all such prophecies, by a faith, 
grounded on reason : notwithstanding, he is still as ignorant of the science 
of eclipses, as he is of the first vital pulse of his heart. Simplemus has 
now adopted the maxim, that " it is reasonable to believe a fact, when sup. 



ELDER JOHN LELAND. 331 

ported by rational evidence, although the fact still continues to be incon- 
ceivable or incomprehensible. 

As I am much pleased with the maxim of Simplemus, I wish to accom- 
modate it to a theological use. 

The incarnation of Christ — the personal union of the divine and human 
natures, commonly called the hypostatical union, is one of those facts which 
admits of rational evidence, yet is incomprehensible by men — by angels — 
by every being except Ubiquity, the great Eternal. 

That Jesus Christ was properly and truly God, his names — his claims — 
his works, and the testimonials of inspired witnesses, all confirm. 

His names are, King — King of kings — Lord — God — Everlasting Father, 
the First and the Last — the Beginning and the End—Alpha and Omega — 
the true God and Eternal Life — the Light of the world — the Life — the 
Creator and Upholder of all things, etc. Some of these names are given 
to angels and magistrates, it is true, but others of them are given alone to 
Jehovah. 

It is moreover to be observed, that the Hebrew Adonia, or Jodhe vau he, 
which occurs more than six thousand times in the Old Testament, (trans- 
lated Lord,) and which is a peculiar name of the Almighty, and never given 
to angels or kings, is frequently given to Christ, both by the apostles, who 
quote and apply such passages to him, and by the prophets when manifestly 
speaking of the Messiah. 

His claims to Godhead are also manifest. Hear his words : " I and my 
Father are one ; that all men should honor the Son as they do the Father, 
even so the Son quickeneth whomsoever he will ; I am the resurrection and 
the life ; he that seeth me seeth the Father also ; I know you, that ye have 
not the love of God in you," etc. 

His works were many and marvellous. The prophets wrought miracles 
in the name of the God of Israel. The apostles wrought in the name of 
Jesus of Nazareth. If Jesus, in some instances, wrought by prayer to his 
Father, to establish his character as a prophet of the Lord, and set an ex- 
ample for the apostles, yet, for the most part, he spoke authoritatively, not 
in the name of another, but in his own name. In his casting out devils—- 
controlling the winds and the waves, and raising the dead, very little doubt 
can remain, he wrought as an independent, self-sufficient God. 

By Christ all things were created : he is the only Redeemer of men : 
by him all the dead will be raised. What works can evince godhead, if 
creation, redemption, and the resurrection do not ? The two first of these 
works, however, have been done by Christ ; the last, also, partially, 
and will be completed by the same hand, according to the Sciptures. Now, 
if Christ does all these works by a delegated power, which, as an exalted 
creature, he receives from God, what difference can we possibly conceive 
exists between the Creator and the creature ? Has the Creator made a crea- 



332 THE WRITINGS OF 

ture equal to himself? Or, are the works of creation, redemption, and 
the resurrection, no proof of Omnipotence ? 

The testimonials which Christ lias received from inspired witnesses are 
explicit, viz : " The word was God — all things were made by him — He 
thought it no robbery to be equal with God — the express image of his per- 
son and the brightness of his glory. Thou, Lord, in the beginning, hast 
laid the foundations of the earth, and the heavens are the work of thine 
hands : they shall perish, and wax old and be changed, but thou remainest 
the same, and thy years fail not ; this is the true God, and Eternal Life — 
the only wise God, our Saviour," &c. 

That Jesus Christ was real man, as well as truly God, is also evident. 
His flesh, bone and blood — his hungerings, thirstings and weariness — 

His weeping, praying and sighing — 
His groaning, bleeding and dying — 

all unite to prove him human. But notwithstanding the whole force of 
evidence that is given to prove the fact of this hypostatical union of two 
natures in Christ, yet the fact itself, of God manifest in the flesh, is declared 
by Paul to be a great mystery, not to be controverted. 

If I understand the import of enthusiasm, it consists in believing icithoui 
evidence, but it is no part of enthusiasm to believe an article incomprehen- 
sible in its nature, when we have all the evidence of the truth of the arti- 
cle, that its nature admits of. 

It is, therefore, my devotion, my joy and my glory, to adore an incar- 
nate Jehovah. Should I refuse this adoration, I should act an unreasonable 
as well as a wicked part. 



A L1TTTE CAKE FIRST. 1 KINGS, XVII. 

Elijah, the Tishbite, was very jealous for his God, but a man of pas- 
sions like other saints. He was led, by the spirit, to pray for a sore judg- 
ment to fall on the people of Israel, that those who had despised the good- 
ness of God, might be reclaimed by his severity. He prayed earnestly 
that it might not rain, and it rained not on the earth for the space of three 
years and six months. The drought was followed by a want of bread and 
water, and the prophet, who prayed for judgment, had, in common with his 
own countrymen, to combat the evils, which arose from the answer of his 
own prayer. 

" And the word of the Lord came unto Elijah, saying, get thee hence, 
and turn thee eastward, and hide thyself by the brook Cherith, that is be- 
yond Jordan, and it shall be, that thou shalt drink of the brook, and I have 
commanded the ravens to feed thee there." 

In obedience to these orders, the prophet went and dwelt by the brook, 
which was one of the tributary streams of Jordan. A.nd the ravens, that 



ELDER JOHN LELAND. 333 

live upon prey, contrary to the laws of their nature, brought the lonely 
saint bread and flesh in the morning, and the same at evening, which, with 
the water of the brook, formed the sustenance of Elijah. 

But in process of time, the brook dried up, and the ravens neglected their 
charge, which reduced the prophet to perfect want, without the least human 
appearance of relief: but "the word of the Lord came unto him, saying, 
Arise, get thee to Zerephath, which belongs to Zidon, and dwell there : be- 
hold, I have commanded a widow woman there to sustain thee." I do not 
send thee to king Ahab, nor any of the princes of Israel, for they are 
idolaters, and seek thy life : nor do I send thee unto the rich, who have 
wealth, but no hearts to communicate : I send thee not to any man or 
woman of Israel, for they are so self-conceited of their own advantages, 
and their pre-eminent virtue, above other nations, that they neglect all hu- 
mane and benevolent actions : but to a ividow woman of Zidon I send thee. 

In compliance with those instructions, Elijah arose and came to Zere- 
phath ; and when he came to the gate of the city, behold ! the widow wo- 
man was there, gathering sticks for oven-wood, and he called to her, and 
said, fetch me, I pray thee, a little water in a vessel, that I may drink. 
The woman (who had not been civilized to barbarity, nor gospelized to 
covetousness,) very courteously went to bring him the water for which he 
prayed : but. as she was going, he called to her again, and said, Bring me, 
I pray thee, a morsel of bread in thine hand. 

The Lord had given commandment to the woman to sustain Elijah, but 
had not given him any legal orders on the woman ; hence he prayed, both 
for water and bread. Water had not yet grown scarce in Zidon ; with 
this request the woman could easily comply, but when a morsel of bread 
was called for, it touched the tender feelings of her heart. " And she said, 
as the Lord thy God liveth, I have not a cake, but a handful of meal in a 
barrel, and a little oil in a cruise, and behold I am gathering two sticks, 
that I may go in and dress it for me and my son, that we may eat it and 
die." 

The Zidonian woman swore by Elijah's God, that her case was extremely 
pitiable and indigent, and we have every reason to believe her narrative 
was true. She had no prospect of any future supply, but expected that 
after herself and son had eaten one little cake more, they must both of 
them die. 

And Elijah said unto her, " fear not ; go and do as thou hast said ; but 
make me thereof a little cake first, and bring unto me ; and after make 
for thee and thy son." How radically different is the doctrine of the text, 
from the conduct of most of the ancients and moderns ! " Let me first 
get wealth, and then I will be liberal — first lay up enough for myself and 
my children, and then I will communicate to the servants of the Lord," is 
the pactical language of men and women in general ; but the injunction of 



334 THE WRITINGS OF 

the text is, " Give the prophet of the Lord a little cake Jirst, and then pre- 
pare for thy family." This precept perfectly coincides with the instruc- 
tions which Solomon has given us : "honor the Lord with thy substance, 
and with the Jirst fruits of all thine increase." 

Some suppose the prophets of the Lord will perish, unless legal provis- 
ion is made for them : this provision, however, was not made for Elijah. 

Others imagine that when men are called to the holy and public service 
of the Lord, that the Almighty will support them by miracles. This is 
sometimes the case : by ravens, this same Elijah had lately been fed ; but 
in the instance before us, the miracle was not wrought so much for the 
prophet, who received, as it was for the woman, who gave. 

A certain class of men have strong faith, that God will provide for the 
laborers in the vineyard, and their good faith is all they have, for they never 
communicate ; but in the case before us, the woman did not speak the lan- 
guage that many do in these days : " Never fear, Elijah, your God will 
feed and preserve you ; for my own part, I should never be afraid to trust 
him : I have but a little, and that I need for myself and my son : no doubt 
but others will give you, and you will do well enough." No, her language, 
her conduct was different. She reasoned thus : "I have a little meal and 
oil, and but a little ; the Lord who gave me this little store, has a right to 
it. He now commands me to give a little out of my little, and I must obey : 
otherwise I should be worse than the ravens, who checked their own appe- 
tites, to bring bread and flesh to the prophet. Obedience is my work ; 
events belong to God, who can make all grace abound. The Lord has 
not only commanded me to give a little cake Jirst unto the prophet, but 
has also promised that my store shall not be exhausted. I will, therefore, 
trust his promise and obey his command. If my son should ever reproach 
me, for giving that to the prophet which was his patrimonial or matrimo- 
nial right, I will read him a lecture, of what befel old Eli for honoring his 
sons more than his God, and what judgments likewise fell on his sons." 

The widow, therefore, obeyed — made the cake Jirst for the prophet and 
carried it to him — invited him into her house, and entertained him all the 
time of the drought, and the barrel of meal wasted not, neither did the 
cruise of oil fail, according to the word of God, which he spake by Elijah. 

In process of time, the son of the woman sickened and died. All the 
human prospect of succor in old age, was now taken away. How pitiable 
her state ! yet she did not murmur, but acquiesced like a saint. She said 
to the prophet, " O, thou man of God ! art thou come hither to call my 
sin to remembrance and to slay my son ?" 

It is supposable, but not certain, that this was an illegitimate son, and 
that now the Lord punished her for her former sin by the death of her son, 
as in the case of David and Bathsheba. In either case, the woman viewed 
this stroke as a just punishment for her sins. Elijah was also extremely 



ELDER JOHN LELAND, 335 

afflicted, that the woman who had been so hospitable to him, should be 
thus deprived of her only son. He, therefore, mourned and prayed to his 
God, until the soul of the child returned to its clay. The woman was now 
greatly comforted and confirmed in the word of the Lord, which was spo- 
ken by Elijah. 

Here we see that the woman was supplied through a long famine, and 
had her son raised from the dead, because she gave the servant of the Lord 
a little cake first. Let others learn to do likewise. And let all the ser- 
vants of the Lord learn from Elijah, to be not greedy of filthy lucre, but 
content themselves with a little cake. 



MANY MEN OF MANY MINDS. 

How various are the opinions of men respecting the mode of support- 
ing gospel ministers. 

A thinks that preachers of the gospel should be qualified, inducted and 
supported, in a mode to be proscribed by the statute laws. 

B is of opinion that a preacher is not entitled to any compensation for 
his services, unless he is poor and shiftless, and cannot live without the 
alms of the people. 

C says, that it takes him as long to go to meeting, and hear the preacher, 
as it does for the preacher to go and preach, and their obligations are there- 
fore reciprocal. 

D believes a rich preacher is as much entitled to a reward for his labor 
as if he was poor. 

E believes that a preacher should give the whole of his time to reading, 
meditating, preaching, praying and visiting, and therefore he ought to be 
liberally supported ; not in the light of alms, but in that of a gospel debt. 

F joins with E, with this proviso ; that the liberal support be averaged 
on all the members of the church, according to property and privilege. 

G also agrees with E, provided the liberal support be raised by a free, 
public contribution, without any knowledge or examination what each in- 
dividual does. 

if chooses to tax himself, and constable his own money to his preacher, 
without consulting any other. 

I loves the preachers, and pays them with blessings, but the sound of 
money, drives all good feelings from his heart. 

When J hears a man preach that he does not believe is sent of God, 
he feels under no obligation to give him anything ; and when he hears a 
preacher, that gives him evidence, that he is in the service of the Lord, 
and devoted to the work, he forms the conclusion, that the Lord pays the 
preacher well for his work as he goes along. 



336 THE WRITINGS OF 

K likes preachers very well, but preaching rather better ; he feels, there- 
fore, best pleased, when the preacher fails coming, and a gap opens for 
himself; for he had rather work his passage, and take his turn at the helm, 
than pay a pilot. 

L argues like a man, that the preacher ought to receive something 
handsome for his services, and laments that himself is in debt, and cannot 
communicate any thing, without defrauding his creditors : at the same 
time, he takes special care to keep always in debt for cheap farms, wild 
land, or some other articles of an increasing nature. 

M is a man of a thousand. He argues that the mode of supporting 
ministers is left blank in the New Testament ; because no one mode would 
be economical in all places ; but that the deed itself is enjoined on all 
who are taught by an ordinance of heaven. If, therefore, a contribution 
is recommended, Mwill be foremost to the box. When a subscription is 
judged most advisable, his name will be first on the list. If averaging is 
considered most equitable, he will add a little to his bill, lest others should 
fail. And if no mode at all is agreed upon, still M, as an individual, will 
contribute by himself; for he reasons, that if others are remiss, it is nei- 
ther precedent nor excuse for him. He does not give to be seen of men, 
but because his heart is in it ; and these gospel debts (as he calls them) 
he pays with as much devotion, as he spreads his hands in prayer to God. 
The creed of his faith, which seems to be written on his heart, is " That, 
although all the money in the world cannot purchase pardon of sin, or the 
smiles of a reconciled God ; yet religion always has cost money or worth, 
from Abel's lamb to the present day. And that the man who will not 
part with a little money, for the sake of him who parted with his blood 
for sinners, is a wicked disciple." 

N approves of the faith and profession of M 7 in every particular, but 
reduces nothing of it to practice. 

O, like his make, believes nothing, does nothing, and is as near noth- 
ing as anything can be. 



THE BIBLE. 

The Bible contains 66 books — 1,189 chapters — 31,114 verses. The 
name Lord is found 6,062 times in the Old Testament. The name God, 
2,725 times. The name Jesus occurs 925 times, in the New Testament, 
and the name Christ, 555 times. The word Selah, is found 74 times in 
the Bible. The word Eternity, in only one place. 

There are in the Old Testament, 607,207 words : in the New Testa- 
ment, 179,476 ; which numbers, added together, make 786,683. In this 
enumeration, the titles of books and contents of chapters are excluded. 



ELDER JOHN LELAND. 337 

The head-pieces, however, prefixed to 115 of the Psalms, and the 22 words 
in the 119th Psalm, are included. The number was found out, by count- 
ing one by one, pointing every 100, and then adding up: which countings 
employed me 130 hours, and yet, after all the pains and care taken, some 
mistakes may have been made ; but it is believed but small. 
The Bible seems to be self-divided into six parts, viz: 

BOOKS. CHAP. VERSES. .. WORDS. 

I. The Law of Moses, beginning with} 

Genesis, and ending with Deuteronomy; > 5 187 5853 155,767 
it contains J 

II. The history of the Jews, beginning } 

with Joshua, and ending with Esther, con- V 12 249 7024 203,303 
taining, ) 

III. A book of poems, beginning with} 

Job, and ending with Solomon's song, in- > 5 243 4794 84,358 
eluding, y 

IV. The prophecies of sixteen prophets,} 

beginning with Isaiah, and ending with V 17 250 5491 163,780 
Malachi, containing, y 

V. The evangelical part, containing the } 

history of Christ and the Apostles, em- V 5 117 4785 107,093 
bracing, ) 

VI. The epistolary writings of Paul, } 

Peter, James, Jude and John, together with V 22 143 3171 72,383 

the book of Revelations, comprising, y — ■ ■ 

Total, 63 1189 31,118 786,683 

The middle chapter in the Bible, is the 117th Psalm. The middle of 
the verses, is between the 102J and 103d Psalms. The middle word is in the 
60th Psalm, the 4th verse : '« To them that fear thee." 

The double asseveration, verily, verily, is found twenty-five times in 
John's gospel, and no where else. The words, Lord, God, are not found 
in Esther, nor Solomon's song; so, likewise, the names, Jesus, Christ, 
are not in the 3d epistle of John. The word baptism, with its relatives, 
is found one hundred times in the New Testament. 

Tne Bible was more than sixteen hundred years in writing. It con- 
tains a history of the world's whole age ; partly in narrative, and partly 
in prophecy; yea, mure, it assures us of some things which took place 
before the mountains were mxde, or the hills brought forth : it also reveals 
unto us many things that will take place after the world, and all its works 
are burnt up ; and yet the whole of it can be read over in sixty hours. It 
is written in a style that no man on earth can imitate ; which will forever 
keep it from being incorporated with human composition. 

The Bible is in its parts, historical, poetical, allegorical, prophetic, re- 
ceptive, and promissory. It claims the merit of being a revelation from 
God unto man. Of revelation, there are two kinds ; oral, and written, 

43 



338 THE WRITINGS OF 

Oral revelation was first. In this, God revealed his will unto men ; 
but as letters were not in use, men had no way of preserving those rev- 
elations, but by their memories ; these records were so treacherous, that 
the revelations were greatly mutilated and perverted. It is from this 
source, however, that those nations, who are destitute of written revelation, 
got their belief of the future existence of departed souls ; for I can see 
nothing in all the pages of nature, that proves that men have immortal 
souls, but what equally proves the same of beasts. 

Whether the use of letters was taught at once, or whether the science 
was gradual, the result is equally amazing ; that with twenty-two letters, 
all the thoughts of the human heart can be expressed. After letters came 
in use, the Almighty directed the hands of men to write down those rev- 
elations of his will, which he made known unto them ; and such writings 
are called written revelations. These writings, collected together in one 
book, form the Bible, or Holy Scriptures. 






THE LONG-ISLAND INDIAN IMPROVED. 

About sixty years past, a very considerable revival of religion took 
place, on the east end of Long-Island, and some of the Indians of that 
place were made partakers of the grace of life. Several years afterwards, 
one of the natives gave the following account of himself, in his own way 
of speaking : 

" When me first converted, me was a poor, vile, black Indian ; but me 
love all the Christians, and all the ministers like my own soul. After- 
wards me grow, grow, grow, but me no love Christians. Then me grow, 
grow, grow very big ; then me no love ministers. But one day. as I was 
in the swamp after broomsticks, I heard a voice saying, Indian, how comes 
it to pass, that you no love Christians and ministers ? Me answer, be- 
cause I know more than all of them. The voice say unto me again, In- 
dian, you have lost your humble. On this I began to look, and behold ! 
my humble was gone. I then go back, back, back, but I no find my 
humble. Me then go back, back, back a great way, and then me find my 
humble ; and when me find my humble, I was poor, vile, black Indian 
again. Then me love all the Christians and all the ministers, just as I 
love my own soul." 

This simple narrative of the native, reminds me of the sayings of some of 
those illustrious worthies, whose names and characters shine with dazzling 
refulgence in the sacred volume. 

Job was a perfect and upright man, who excelled all men on earth in 
his day ; yet he experienced a great sight of affliction. In defending him. 
self against the illiberal charges of his three friends, he lost sight of his 



ELDER JOHN LELAND. 339 

wretchedness before God. But, when the Almighty summoned his atten- 
tion to behold the marvellous works of the Creator, and drew his mind 
near the immaculate throne of divine glory, he cried out : " behold ! I am 
vile — I abhor myself, repenting in dust and ashes." 

When Isaiah, the sublime prophet, saw the Lord on a throne of glory, 
and the heavenly host adoring before him, from a deep sense of his own 
pollution, the pensive confession flowed from his lips : " wo is me, for I 
am undone ; for I am a man of unclean lips." 

The knowledge which St. Paul had in the mysteries of God, was ex- 
quisite — his labors in the ministry were abundant — his sufferings, for 
Christ's sake, above measure — his tour to the third heavens, very friendly 
for the health of his soul — and yet, long after this, we hear him lamenting 
in piteous groans, " O, wretched man that I am ! who shall deliver me 
from the body of this death 1 I yet find a law in my members, bringing 
me into captivity, to the law of sin." 

How very different these confessions are, from the protestation of some 
in these days, who affirm that they live in such obedience to the laws of 
God, and walk so fully in the divine light, that they have attained to the 
state of sinless perfection. 



JEMIMA WILKINSON AND THE INDIAN IMPROVED. 

The high claims of Jemima Wilkinson (that Christ has descended the 
second time, and dwells in her,) are generally known. Her place of resi- 
dence is in the town of Jerusalem, Ontario county, and state of New York. 

A few years past, a religious Indian paid her a visit, with intention to 
find out wherein her great strength lay. After discoursing with her some 
time, in English, he changed his dialect, and spake in his own mother 
tongue ; to which Jemima replied, in her plain manner of speaking, " thee 
must not speak to me in Indian language, for I do not understand it." 
" Ah !" said the Indian, " then I know you are not my Saviour ; for my 
blessed Jesus understands poor Indians." How significant the words, and 
how marvellous the idea of the Indian ! 

More than a thousand different dialects now exist, among the various 
nations of the earth, which bear so little affinity to each other, that the 
people who speak one of them understand little or nothing of another. 
Supposing a thousand congregations, belonging to a thousand distinct na- 
tions, should assemble in some spacious plain, and the whole number of 
individuals, in each congregation, should lift up their voices in prayer and 
praise to God ; is it probable that Jesus would understand them all 1 Like 
the Indian, I believe he would. Should any individual, in the vast assem- 
bly, hear all the voices, what a din of confusion would assail his ears ; but 



340 THE WRITINGS OF 

all would be order and significance with the dear Redeemer. If this con- 
clusion is just, it is presumptive evidence that Jesus Christ is omniscient 
God, If it should be objected, however, that it is possible for Omnipo- 
tence to make a creature of such extensive faculties, that he can under- 
stand all that is said by all, it will not hastily be denied. 

But, supposing the public worship of this great assembly should close, 
would Jesus then know the temper of each heart ? Can an inarticulate 
prayer of the heart rise to God, through the mediation of Christ, and at the 
same time the Mediator know nothing of it 1 It cannot be admitted. He 
must then know the hearts of men. 

When he was on earth, he perceived the thoughts of the people, and 
knew what was in man. If we consider Solomon's address to Israel's 
God, " Thou, even thou only, knovvest the hearts of men," it will be sub- 
stantiated that Jesus, who knew the thoughts and hearts of men, is Israel's 
Lord and Saviour ; for it is not possible for Omnipotence to make a crea- 
ture of co-omniscience with himself. 



ONE THING LEADS ON TO ANOTHER. 

§£ In the year 1788, a term of great religious awakening in Virginia, a 
negro man, by the name of Peter, belonging to a Mr. Steward, of Culpep- 
per county, came forward to declare the dealings of God with his soul, in 
order for baptism. As he had been imported from Africa, his language 
was very broken ; but he gave a satisfactory account of himself, and ap- 
peared to be in the then present enjoyment of precious faith. Soon as he 
had finished his detail, he boldly broke out in whistling. The minister, 
who presided, asked him what he meant by whistling? To which Peter 
made answer, " let those sing the praises of Jesus who can ; I cannot sing, 
but I can whistle for my blessed Jesus." 

Notwithstanding whistling is supposed to be the exercise of a thought- 
less clown, yet, in the case of Peter, it naturally leads the mind to con- 
template the various ways in which religious adoration is performed. 

Prayer is made by crying, weeping, lifting up the eyes, groaning, sigh- 
ing, panting, breathing, etc. Self-abasement is also expressed by veiling 
the face, rending the garments, kneeling and falling on the ground. 

This again leads us to treat on falling religion, so common in these 
days. As I have lived imong such exercises a considerable part of my 
life, I have formed a diffident opinion for myself. 

Some take it for undeniable evidence, that a man is converted if he has 
fallen, by the slaying power of God, under the preaching of the word, 
singing or praying. Others seem as well convinced, that all such exer- 
cises are parts of hypocrisy. 



ELDER JOHN LELAND. 341 

When Paul and his company drew nigh to the gates of Damascus, a 
great light shone around them. If we examine the three accounts given 
of this vision, in the book of Acts, we shall find that they all saw the light, 
heard the voice, and fell to the earth ; and yet there is no account that any 
of them received the grace of life but Paul alone. It is not absolutely 
certain, however, but what all of them received a heavenly blessing, though 
not recorded. But one thing is certain, viz., when the guard went to take 
Jesus, with Judas at their head, and heard the Saviour preach a sermon 
three words long — I AM HE — they went backward, and fell to the 
ground. That those who fell down at this time, received a gracious 
change, we have every reason to believe in the negative ; for, as soon as 
they recovered strength to rise, with malevolent hands, and cruel bands, 
they bound the harmless Jesus, and led him away to the place of unhallow- 
ed judgment. 

Making no strictures on those falling downs which are hypocritical, 
and others, which are evidently mechanical, performed on purpose to 
alarm and proselyte, it is rational to believe that men may be, and some- 
times are, so much impressed with the majesty and truth of God, as to fall 
to the earth, and yet continue in their enmity to him. That this will be 
the case of all the wicked, at the last judgment, admits of very little doubt ; 
and that it should be so, with some of them, in this life, will appear credi- 
ble, when we consider the two systems in which God deals with the chil- 
dren of men. 

These two systems, some call law and grace; others term them the 
covenant of works and the covenant of grace. I am in the habit of treat- 
ing them as the system of moral government, which God exercises over all 
rational beings, and the scheme of grace, through a Mediator. That God 
first treated man as a moral subject — allowing him the freedom of his will 
to act — at the same time accountable for the right use or abuse of his 
will — bound, by a law of perfect order, to do all that was commanded, 
and believe all that was revealed, to me appears evident ; otherwise, it 
was not possible for sin ever to have entered the human world. And 
that he still treats with men in the same system, is also as evident ; 
for, without it, sin could not be repeated, nor guilt exist. 

Perfect obedience to this law, secured from blame, but did not entitle 
the obedient subject to any advanced station ; nor was there any means 
provided in this system to expiate guilt, or regain lost favor. 

The works of creation are so evincive of the natural perfections of 
Deity, that heathen have no excuse for worshipping any other being. 
But the word and worship of God, which reveal his moral character, 
and the influence of his spirit, are clothed with solemn majesty. 

It is not, therefore, to be wondered at, that guilty men, (still holden 
in the moral system,) not only by beholding the works of God, but by 
hearing his word dispensed in the power of the spirit — that word, which 



342 THE WRITINGS OF 

reveals the wrath of God against the wicked, and the sinner's doom ; 
it is not, I say, a wonder, that they should tremble, smite their knees, 
and fall to the ground. Let it rather be wondered at, that any sinner 
can hear and remain unshaken. Were not men hardened in unbelief, 
through the deceitfulness of sin, they could not endure what is command- 
ed them ; no, this terrible sight would overcome their physical powers. 

Balaam and Saul were black characters, yet both of them fell before 
the Lord or his angel ; particularly Balaam, was taught much — saw much 
— fell into a trance, having his eyes open — and was greatly restrained 
by God ; when, at the same time, he was so abandoned, that he wished 
to curse a whole nation, to get the money in Balak's coffers. 

In the system of which I am now treating, the Almighty works abun- 
dance in men, by men, and for men ; all which works are distinct in 
their natures from the work of grace in the heart ; there is no gradation 
from one to the other, nor any lock-link that unites them together. 

The scheme of grace, through a Mediator, was not formed on sin, nor 
on a foreknowledge that sin would arise, but on eternal love, by infinite 
wisdom, to be accomplished by Omnipotent power, in a way of divine 
favor. Sin was not the cause of this scheme, nor can sin prevent it. It 
was formed to secure those who are included in it, and raise them to a 
higher station than they were placed in at first. All spiritual and eternal 
blessings are included in it, which are communicated to men by the Holy 
Ghost. Children may receive this grace before they are born of their 
mothers, like John the Baptist, or in their infantile days, when their 
capacities are so small that they cannot discover it ; yet it lives and reigns 
in them. 

When this grace (which is called incorruptible seed — an unction from 
the Holy One — Water of Life, &c.) is given to those who are grown to 
years of reflection, it discovers unto them the holy, just and gracious char- 
acter of God — the propriety and extent of the holy law — the evil nature 
of sin — the insufficiency of all legal and ritual works to justify — the justice 
of God in the damnation of sinners — and the sufficiency of the blood and 
righteousness of Christ to atone for sin and secure the soul. 

And as these things are discovered to the subject, so also his heart and 
disposition are new formed to love God — delight in his laws — hate sin — 
renounce his own righteousness — love that justice which condemns sinners, 
and heartily embrace the salvation of God, through the blood and righteous- 
ness of Christ. 

Where these discoveries and dispositions are found in the heart they de- 
nominate a man a true Christian. But void of that spirit, which produces 
these views and inclinations, all the fears, horrors, visions, raptures and 
falling-downs that a man can experience ; yea, all that God does in him, 
by him, or for him, are no evidences that he is a subject of that precious 
faith which saves the soul. 



ELDER JOHN LELAND. 343 

A DIALOGUE BETWEEN PHILO AND JUBAL. 

Philo. My dear brother Jubal, I have come to pay you a Christian visit 
this afternoon, and if you are not pre-engaged, I hope to spend the time 
in profitable conversation. 

Jubal, I am glad to see you, my brother Philo. Please to take a seat, 
be at perfect ease, and all your wants be on me. Now, my brother, as 
time is precious, and should be put to the best possible use, I wish to know, 
in the first place, whether you come to talk to me, with me, or to hear me 
talk? 

P. Why is my brother Jubal so particular in the first essay of the con- 
ference ? 

J". Because, if you come to talk to me, I will place myself in the atti- 
tude of hearing, and patiently receive all your discourses. But if you 
come to talk with me, I shall expect half the time, without interruptions* 
On the other hand, if you wish to hear me discourse, I will entertain you 
as well as I can. 

P. I perceive you are for rule in all things ; but can it be disorder to 
break in upon a speaker, if he speaks wrong, too long, inexplicit, or with 
barbarous words? 

J, Should I break in upon a speaker before he closes his sentence, I 
should talk into his mouth and not into his ears, (to use a vulgarism,) and 
should also trespass against the good rule, " Ye may all speak one by one. ,J 
■ — If anything be revealed unto another, let the first hold his peace, before 
the other speaks. If a speaker has anything to say worth hearing, give 
attenton until he has done : if he has nothing worth hearing, let him hold 
his tongue voluntarily. If a speaker speaks wrong, it may be a compara- 
tively harmless error; if, however, it is a malignant error, I am not 
obliged to receive it. When a man speaks too long, it is painful to a 
nimbler mind ; but not so painful, to a man of delicacy, as it would be to 
check him. If, moreover, his discourse is destitute of explicit ideas, or 
clothed with barbarous words, it is quite enough to have one fool in the 
play ; it would be barbarous to expose him ; and if I interrupt him, while he 
is speaking, my words will certainly be inexplicit to him. What can be 
more supercilious ! what can show more vanity, than for me to help the 
speaker to better language, or stop him, to show how well 1 can explain 
his ideas ? 

P. I can assure you, my good friend, that I came here to converse to 
you, with you, and to hear you discourse : nor have I any objection to the 
rules of conversation, which you have given : but knowing a little what I 
am, I fear I shall act like a ferryman, who looks one way and rows 
another; or like a professor, who believes like a Christian and lives like a 
pagan ; or like a Christian who has given all up to God, and would give 



344 THE WRITINGS OF 

the world if he had it, for Christ's sake; yet never gave a dollar to the 
poor, nor a cent of what he really has, to forward the gospel among men, 

J. Well, my dear Piiilo, I am anxious to hear; please to proceed. 

P. My tutor, with whom I studied divinity, adopted the maxim, to 
"explain every passage of scripture literally, if the phraseology would any- 
wise admit of it ; and riveted in my mind, that the preacher who would 
allegorize narratives, and spiritualize moral precepts, would thereby prove 
anything and everything, and at the same time prove nothing to the pur- 
pose. With the maxim of my master before me, and his just observations 
sounding in my ears, I have read the Bible ever since I left him ; but un- 
til the present time, I am unable to give a literal exposition on many pas- 
sages in the Bible. In the ninth chapter of the Revelations, the four 
angels were loosed to destroy the third part of man, and raised an army 
of two hundred thousand thousand. The earth never contains, at one 
time, more than a thousand millions of living souls : not more than one- 
fifth of them are soldiers. The army here spoken of, contained two 
hundred millions, which includes every soldier on earth. Now, if ail the 
soldiers on earth were in this one army; who formed the other army, 
which was destroyed, called the third part of men? Also, in the 14th 
chapter, when the earth was reaped, and the vine of the earth was cast 
into the great wine-press; blood came out, it seems, in every direction, 
the distance of two hundred miles, as high as the horse-bridles. The 
lowest part of the bridle is four feet from the ground. Now here is a 
blood-pond, spoken of, four hundred miles in diameter, and four feet deep ; 
which would contain 235,615,018,905,600; more than two hundred and 
thirty-five billions of cubical inches. Men in general are said to possess 
twenty-five pints of blood ; which is about seven hundied cubical inches: 
making no deduction for children, who have less blood than men ; all the 
blood of all the living would amount to 700,000,000,000 of cubical inches. 
Of course, it would take all the humin blood of more than three hundred 
and thirty-six such worlds as this, to form the blood-pond spoken of. 

I now wish, secondly, to converse with you, my dear Jubal : and to lead 
on thereto, I ask, what allowances are we to make for the phraseology of 
the Bible, and yet hold it divinely authentic ? 

J. It is not likely that the original copies, written by the prophets and 
apostles are now in existence : the most, therefore, that any can boast, is 
transcription : and we, from transcription, have a translation. Our Bible 
was translated in the days of Prince James; when the English language, 
was differently spoken from what it is now. Of course, many passages 
will not admit of a grammatical construction. Prepositions, moods, tenses 
and numbers are used in a barbarous manner (according to modern taste) 
and yet a clue will be found, which unveils the meaning to the sincere 
seeker, in all essential cases. It was not written at first, nor has it been 



ELDER JOHN LELAND. 345 

so wonderfully preserved since, in transcriptions and translations to teach 
men the arts and sciences ; but to instruct them in the will of God, re- 
specting their duty and the ground of their hope. 

P. Will you give an instance, wherein you take the liberty of changing 
mood and tense. 

/. I will. Take your Bible and look over Acts iii. 19, 20, 21, and I 
will repeat it, as I think it is to be understood. 

" Repent ye, therefore, and be converted, that your sins may be blotted 
out; for the times of refreshing are come from the presence of the Lord ; 
and he has sent Jesus Christ, who before was preached unto you, by the 
prophets : whom the heavens did receive until these times of restitution of 
all things, which God has spoken by the mouth of his holy prophets since 
the world begun." 

P. You have taken great liberty, indeed, in this passage ; much greater 
than I should dare to do, lest I should be guilty of adding to and taking 
from the sacred book. 

J. 1 grant it. The context, however, seems to invite it ; and if the 
text itself will not admit of the transposition which I have given ; still, this 
new versification conveys no corrupt idea. 

P. Well, my brother, in the third place, I wish to hear you converse. 
J. I have been frequently called upon to give an exposition of Matt. v. 
25, and will now avail myself of the auspicious moment, and do it. The 
text referred to, reads ; " Agree with thine adversary quickly, while thou 
art in the way with him ; lest at any time the adversary deliver thee to the 
judge, and the judge deliver thee to the officer, and thou be cast into 
prison : verily I say unto thee, thou shalt by no means come out thence, 
till thou hast paid the uttermost farthing." Some, by the adversary, un- 
derstand God — others the justice of God, or the law of God ; which they 
suppose the sinner is to agree with. . Others, again, are of opinion that 
the Devil is the adversary intended : But all these opinions seem to be 
utterly groundless. Those who apply it to the church discipline, bid much 
fairer to be in the right; were it not applied to magistracy, by St. Luke. 
" When thou art in the way to the magistrate," &c. Now, as church 
discipline has no affinity with magistracy, the sense given cannot be ad- 
mitted. The text is introduced thus : When thou bringest thy gift to the 
altar. The Jews brought their lambs and other offerings to the altar ; and 
Christians bring their prayers, praises and gifts of improvement into the 
church and offer them before God. And there remernberest that thy brother 
hath aught against thee. Either a natural brother, national brother, 
spiritual brother, or human brother. When thou comest before the Lord 
with thy gift, and remernberest, that thou hast given any man just cause of 
offence, which is actionable by law, leave there thy gift before the altar and 
go thy way ; first be reconciled to thy brother, and then come and offer thy 

44 



346 THE WRITINGS OF t 

gift. This offended brother is the adversary ; and I tell you my disciples, 
if you have given offence, make it your first business to effect a reconcili- 
ation. If your offence calls for confession, restitution or other costs, pay 
all immediately before a prosecution begins. If you do not, the adversary 
may, at any time bring you before the Judge ; and being found guilty be- 
fore him, he will deliver you to an executive officer, who will inflict on 
you such punishment as the law directs ; and if your crime is debt or tres- 
pass, you will be cast into prison ; and when once you are imprisoned, all 
your repentance, faith and prayer will not deliver you ; for I came not to 
destroy civil law, or save men from these legal penalties which they have 
incurred : Of course, they must remain in prison, until they have paid 
debt and costs? The doctrine of this text, in part, is exemplified in the 
case of the dying thief. Our Lord forgave his sin ; promised him admis- 
sion into Paradise ; but did not deliver him from the penalty of the law, 
but let him hang on the cross until he had paid the last farthing, with his 
life. 

SELF-EXCUSE. 

In the year 1785, there lived in the city of Richmond, (Vir.) a free ne- 
gro woman, who by her parsimony obtained money enough to purchase 
her husband, who was a slave. The woman being a member of the Bap- 
tist church, in that city, was complained of before the church, for allowing 
of lewd conduct in her house. She did not deny the truth of the charge, 
but excused herself thus, "Pray, how can I help it ? My husband is the 
head, and does as he pleases ; and I, who am his wife, cannot help it. 5 ' 
At the same meeting, another charge was brought against her. for whip- 
ping her husband ; to which she replied, " I bought him with my own 
money — he is my legal property, and he shall mind me ; otherwise I will 

whip him." 

******* 

Excuse — the doctrine of the fall, 

From Adam first we hear ; 
The roots are found within us all, 

No mortal man is clear. 

When God commands him to appear, 

And answer to his case — 
Just nineteen words from him we hear, 

Instead of saying yes. 
****** 



LABECTLA, OR LITTLE SPOT. 



Now Naaman, captain of the King of Syria, was a great man with his 
master, and honorable ; because by him the Lord had given deliverance 



ELDER JOHN LELAND. 347 

unto Syria : he was also a mighty man in valor ; but he was a leper. Dr. 
Ashly is an accomplished divine, but he cannot admit of an equal. Rev. 
Mr. Benson is an excellent preacher ; but his discourses are more declam- 
atory than sentimental. If he was as full of ideas as he is of words, he 

would shine like a star of the first magnitude. Elder C , is a good 

preacher, but he is too often telling of what great things he has done. " I 
had three thousand hearers — I baptized forty in a day — I was moderator 

of the council," &c. Elder D , is a man of talents, but, like Csesar, 

he had rather be the first man in a village than the second man in Rome. 
If he was not so much like Diotrephus ; if he was willing that other preach- 
ers should have more praise and fame than himself, he would much more 
resemble the chief Shepherd. If the writer of this number did not partake 
of a large share of the vices of these Rev. gentlemen, and but a small part 
of their virtues, he would be a better man than he is ; but he is a chip of 
the old block — a degenerate plant of a strange vine- -a bottle in the smoke • 

The virtues of the low we tell, 

With elevated strings ; 
But those we fear will us excel — 

We strive to clip their wings. 



THE RETURNING PENITENT, 

Once there was a precious season, 

When my Saviour smiled on me ; 
Ev'ry groan his grace did sweaten, 

Ev'ry bond his love set free. 
Patient, I could bear affliction, 

Never murmur at the pain ; 
Just conception, resignation, 

Cheerfully did me sustain. 

Joyfully I heard his preaching, 

Read his word with vast delight, 
While his spirit, gently teaching, 

Was my comfort day and night. 
Sweet was Christian conversation, 

Christ and grace was all my theme ; 
Oh ! these days of consolation ! 

How delighted I have been ! 

Had I guarded every passion, 

Watching daily unto prayer, 
Of each sin made just confession, 

I had never felt this snare ; 
Now my Saviour's smiles are wanting, 

Now my groans perpetual rise ; 



348 



THE WRITINGS OF 



Ev'ry hope of joy is falling, 
Now I vent my fruitless cries. 

Just conception, resignation, 

From my breast are far removed ; 
Now I murmur at affliction, 

Doubting whether e'er I loved. 
Oft I hear the gospel sounded, 

Oft I read my Saviour's name ; 
Yet my heart, most deeply wounded, 

Still remains unmov'd, the same. 

Now I've fearful apprehension, 

Whether Christ I ever knew ; 
Tho' I made a great profession, 

Yet 'twas rather false than true. 
Oh ! that Jesus was my saviour I 

This is all my soul's desire ! 
A portion, Lord, within thy favor, 

Tho' I enter here thro' fire ! 



PRAYER BETTER THAN LAW-SUITS. 

Colonel Samuel Harriss, of Pittsylvania, Virginia, was converted, 
and called to preach, about the year 1758 ; on which he quitted all his 
honorary and lucrative offices, and applied himself to the work of an 
evangelist. A train of seriousness followed him ; and, for a number of 
years, he was more blessed of God than any man in the southern states. 
His preaching was not much fraught with the wisdom of man, but so 
full of simplicity, zeal and the Holy Ghost, that judgment and eternity 
would seem to be present before himself and hearers. His heart was 
so full of burning love to the souls of men, that his domestic concerns 
fell into derangement, while he was seeking to pluck them as brands 
out of the fire. Finding, at length, the absolute need of providing more 
grain for his family than his plantation had produced, he went to a man 
(whose name I do not retain) who owed him a sum of money, and ad- 
dressed him thus : 

Harriss. Sir, I should be very glad if you would let me have a little 
money. 

Man. Mr. Harriss, I have no money by me, and, therefore, cannot 
oblige you. 

H. I want the money to purchase wheat for my family ; and, as you 
have raised a good crop of wheat, I will take that article of you, instead of 
money, at a current price. 

M. I have another use for my wheat, and cannot let you have it. 

H. What will you do ? 



ELDER JOHN LELAND. 



349 



M. I never intend to pay you until you sue me, and, therefore, you may 
begin your suit as soon as you please. 

H. To himself, " good God, what shall I do? shall I leave preaching 
for a vexatious law-suit ? Perhaps a thousand souls will perish in the time. 
I will not. Well, what will you do, Harriss ? This I will do : I will sue the 
man at the court of heaven." 

Having resolved what to do, the colonel retired into the woods, and, 
falling on his knees before the Lord, opened his mouth to this effect : 
" Lord Jesus, thou hast redeemed my soul from hell and sin, and thou 
hast called me to preach faith and repentance to my fellow men ; but, 
while I am doing it, my family is like to suffer. Blessed Jesus, a man 
owes me, and will not pay me unless I sue him. I am in a great strait — 
O, Lord, teach me what to do." 

In this address, the colonel had such nearness to God, that (to use his 
own words) Jesus said unto him : " Sam, I will enter bondsman for the 
man — you keep on preaching, and omit the law-suit — I will take care of 
you, and see that you have your pay." Mr. Harriss felt well satisfied 
with his security ; but thought it would be unjust to hold the man a debtor, 
when Jesus had assumed payment. He, therefore, wrote a receipt in full 
of all accounts which he had against the man ; and, dating it in the woods, 
where Jesus entered bail, he signed it with his own name. Going the 
next day by the man's house to attend a meeting, he called a little negro 
to the gate, gave him the receipt, and bid him deliver it to his master. On 
returning from meeting, the man hailed him, and said — 

Jiff. Mr. Harriss, what did you mean by the receipt which you sent me 
by the boy ? 

H. I mean just as I wrote. 

M. You know, sir, I have never paid you. 

H. Yes, sir, I know it. I know, moreover, that you said you never 
would, except I sued you. But, sir, I sued you at the court of heaven, 
and Jesus entered bail for you ; and I thought it would be unjust to hold 
you in debt, when I had got so good security, and, therefore, I sent you 
that receipt. 

M. I insist upon it, it shall not close in this manner. 

H. I am well satisfied — Jesus will not fail me. Farewell. 

A few days after this, the man loaded his wagon with wheat, and car- 
ried it to Mr. Harriss. 

HE THAT DWELLS IN A GLASS HOUSE SHOULD NOT CAST STONES AT OTHERS. 

Having heard more than three hundred preachers exhibit in my life, 
and some of them a great number of times—without ill will or vanity, (for 



350 THE WRITINGS OF 

pray, who will own himself wrong 1) I have noticed that the most brilliant, 
as well as the most obscure, have their hobby-horses — I mean words or 
sentences, which they use, in preaching, to great disadvantage. If these 
by-words or sentences, were used only in rare instances, they would not 
only be appropriate, but harmonious ; but when they are repeated again 
and again, without thought, and, indeed, in many instances, to supply the 
lack of ideas, no apology can be admitted, on the principle of ingenuity. 

Mr. Y. was a good man, and felt the importance of the doctrine which 
he preached ; on account of which, he contracted the habit of saying de- 
pend upon it; which sentence would not only be heard in a great part of 
the observations through his sermon, but would sometimes mingle in his 
prayer. The writer once saw him on his knees at prayer, at the close of 
a meeting, and heard the following words flow from his lips : " O, Lord ! 
look down in mercy on these poor sinners, and convince them that if they 
are not converted, they must be damned, depend upon it." 

Mr. B. is a good divine, and an excellent preacher, but hejhas so much 
apostolical benevolence, that he not only introduces every section with, 
My dearly beloved brethren, but often uses the address in the middle of a 
sentence. He was once observed to use his favoritism more than two 
hundred times in one sermon. 

In one section of the United States, a great part of the preachers were 
exceedingly fond of the note of similitude, as it were. The note frequently 
occurs in the New Testament. But among these preachers, the note was 
used so much in course, that it lost all comparison, and was made to sub- 
stantiate facts. "Without holiness, no flesh shall see the Lord, as it were. 

But, among all the vulgarisms that find the way into the desks of learned 
and polite preachers, none appears more clownish than the old adage, I've 
often thought. When we meet a farmer in the road, we expect his first 
remarks will be on the weather ; or, if we see a merchant, we calculate 
to hear the din, hard times and little money. But when we hear preach- 
ers, who are in the habit of composition, telling us so often what they have 
thought, it naturally makes us wish that they would think a little better. 

But surely, a man guilty of all of these errors, and seven times as many 
more, ought to be careful of casting stones, and withhold his criticisms? 
till he first casts the beam out of his own eye. 



A LITTLE GOOD THING. 



The little epistle to Philemon is fraught with good things. In compost 
tion, it exceeds all the efforts of the learned. Simplicity and benevolence 
are its characteristics. The tragic scene, therein contained, is drawn with 
more than human pencil. 

The cause of the epistle follows : 



ELDER JOHN LELAND. 351 

Philemon was the disciple of Paul, and owed himself to him as the in 
strument of his salvation. Philemon had a servant, Onesimus. ThisOnesi. 
mus, not liking his religious master, instead of paying him a debt which 
he owed, wronged him still more, by pilfering his property, and then run- 
ning away. Making his way to Rome, where Paul was prisoner, he fell 
in with the apostle, at his own hired house, which stood within the limits 
of the prison, where Paul was preaching the gospel with all readiness, and 
receiving all that came unto him. Here the preaching of Paul arrested 
the conscience of Onesimus ; and the prisonor Paul begat the fugitive ser- 
vant, by the word of truth to a lively hope. 

Onesimus, on this change of character, gave Paul a true account of his 
conduct towards his master ; on which information, Paul wrote the epistle 
to Philemon, and sent it by Onesimus to his master, to effect a reconcilia- 
tion between them. So intent was Paul to gain his point, that he wrote a 
bond and signed it with his own hand, to make good to Philemon, what- 
ever injury he had sustained by Onesimus. His words are — 

"For perhaps he therefore departed for a season, that thou shouldest 
receive him forever. Not now as a servant, but above a servant, a brother 
beloved, specially to me, but how much more to thee, both in the flesh and 
in the Lord. If thou count me therefore a partner, receive him as myself. 
If he hath wronged thee or oweth thee ought, put that on mine account. I, 
Paul, have written it with mine own hand — I will repay it : albeit, I do not 
say unto thee, how thou owest unto me even thine own self besides. Yea, 
brother, let me have joy of thee in the Lord : refresh my bowels in the 
Lord." 

When Onesimus returned to his master, by his own confession of his 
error and the letter of Paul, a reconciliation was soon effected between 
the returning servant and his pious master. Philemon frankly forgave him 
all that he owed ; and in addition thereto sent him back to Paul with a lib- 
eral offering to supply the necessities of the prison. After which Onesi- 
mus tendered his services to Paul, to bear the epistle from Rome to the 
Colossians ; and some say that he became a preacher of the gospel there- 
after. 

Query. If the great apostle Paul wrote and signed a bond, that he 
would pay an unknown sum to Philemon, can any man be scrupulous of 
signing a subscription to pay money for religious uses ? 



OLD THEY EXPOSED. 



Of all the villains that haunt the world, not one of them is more mis- 
chievous than Old They. He is generally treated as a noun of multitude, 
followed by a single verb, ( They say,) which makes it exceedingly difficult to 



352 THE WRITINGS OF 

identify the vagrant. Whether he is an individual, bearing as many titles as 
a Spanish Don, or a monster, having as many heads as a Hydra, is hard 
to ascertain. 

If a man wishes to spread a false report, to injure his ruler, priest or 
neighbor, he has nothing to do, but to add, They say so, and all passes cur- 
rently. 

If any, however, are incredulous, and back the evil report, after passing 
many hands, which gave the report publicity, and drawing the ideal resi- 
dence of They, he then plays the game of a talisman before them, or dis- 
solves himself in air. 

Others, who have been often foiled in their pursuits after the fugitive, 
and yet are in the habit of believing that They has said so, instead of fix- 
ing the blame on the infamous tatler, who is retailing the slander, conjec- 
ture a substitute for They, and ever afterwards consider the substitute 
as an enemy, when, at the same time, the poor suspected man, knows not 
for what. If it will not be considered too dictatorial, I will here suggest 
a salutary expedient. 

When a man begins to retail the libellous reports of others, or vend his 
own choleric manufacture, on the credit of, They say so, if he will not 
identify his author, hold the man responsible for all he says, and let Old 
They shift for himself. 



THE GENEALOGY OF CHRIST—POSSIBLE — PROBABLE NOT CERTAIN. 

Levi, the son of Melchi, married a woman and begat Matthat. He then 
died, and Eleazar married the same woman and begat Matthan. 

Matthat married a woman, who bare him Heli ; then dying, Matthan 
married the widow and begat Jacob. 

Heli married a wife, but dying childless, Jacob married the same woman, 
and begat Joseph (the husband of Mary) who succeeded to Heli; accord- 
ing to Deut. 25, 5, 6. Agreeable, therefore, to St. Matthew's account, 
Eleazar begat Matthan, and Matthan begat Jacob, and Jacob begat Joseph. 
And according to St. Luke, Joseph was the (ceded) son of Heli, Heli was 
the son of Matthat, and Matthat was the son of Levi. 



ELDER JOHN LELAND. 353 



SPEECH 



DELIVERED IN THE HOUSE OF REPRESENTATIVES OF 

MASSACHUSETTS, ON THE SUBJECT OF RELIGIOUS 

FREEDOM, 1811. 



Mr. Speaker : The right of private judgment, like sight and hearing, is 
inalienable in nature. Should an individual attempt to surrender it to so- 
ciety, it, nevertheless, would remain with him still in all its vigor. What- 
ever individuals, from the source of private judgment, might be led to say 
on the subject now before the house, provided the house was in the capacity 
of a convention, assembled for the purpose of framing a constitution, I 
cannot determine : but at the present time, the house i3 on legislative ground, 
under the solemnity of an oath, to legislate according to the meaning of 
the constitution in their best judgments. The part of the constitution, sir, 
which the subject before the house has particular bearing upon, is contained 
in the second and third articles of the Declaration of Rights. It is well 
known, Mr. Speaker, that the inhabitants of this commonwealth, were, 
when the constitution was framed, as well as at the present time, divided in 
sentiment about religion, and the mode of its support. From the face of 
the constitution, as well as from a knowledge of those times, there exists 
no doubt, that a decided majority believed that religious duties ought to be 
interwoven in the civil compact— that Protestant Christianity was the best 
religion in the world — and that all the inhabitants ought to be forced, by 
law, to support it with their money, as a necessary institute for the good 
of the body politic, unless they did it voluntarily. While a respectable 
minority, equally firm in the belief of the divinity of Christianity, and still 
more Protestant in their views, conceived it to be a measure as presump- 
tuous in a legislature, as in a Pope, to lord it over consciences, or interfere 
either in the mode or support of Christianity. This minority, Mr. Spea- 
ker, did then, and do still believe that religion is a matter between individ- 
uals and their God — a right inalienable— an article not within the cogni- 
zance of civil government, nor any way under its control. In this dis- 
cordance of religious sentiments, the second and third articles of the De» 

45 



354 THE WRITINGS OP 

claration of Rights, are evidently a compromise of parties, in which mutual 
concessions are made for a general union. The language of the conven- 
tion, in the constitution, appears to be as follows : " Let those towns, par- 
ishes, precints and other religious societies possessed of corporate powers, 
support their religion by force of law, but if there be any one residing 
within the limits of those corporate bodies, who attends other worship, and 
yet has no scruples of conscience in being legally taxed, his money when 
paid, if he requests it, shall be paid oyer, by the collector, to the minister 
of his choice. And, whereas, there are many religious societies, who have 
scruples of conscience about availing themselves of corporate powers ; if 
such societies, voluntarily, in their own mode, make suitable provision for 
the maintenance of their ministers, all such societies of Protestant Chris- 
tians, properly demeaning themselves as peaceable citizens, shall not be 
forced by law to support the teachers or worship of any other society. 
But as we cannot well know how these principles will operate on experi- 
ment, we lay down one fundamental maxim, as a polar star, for the legis- 
lature — no subordination of one religious sect to another should be established 
by law !" Taking this, sir, to be a good translation of those two articles, 
which seem to be somewhat obscure, the question is, whether the laws, 
made since the adoption of the constitution, or more particularly, whether 
the interpretation of that part of the constitution and laws, have not effec- 
ted a subordination of one religious sect to another ? The Congregation- 
alists, sir, have no scruples about supporting their worship, in its various 
parts, by law, but some other societies have — some, indeed, have availed 
themselves of corporate powers for no other purpose but to defend them- 
selves from being taxed to support a worship in which they had no faith. 
In such instances they have been subordinate in time and expense to extri- 
cate themselves from the clutches of the Congregationalists. Others are 
so well convinced of the all-sufficiency of Protestant Christianity, and the 
completeness of its code to govern in all things, that they will not — they 
cannot in good conscience submit to a power, which they believe, in their 
best judgments, was never given to government to be exercised. These 
are peaceable subjects of state— ready to arm in defence of their country — 
freely contribute to support Protestant Christianity, but cannot pay a legal 
tax for religious services ; this, sir, is one of the essentials which consti- 
tutes them a distinct sect : and what have these endured since the adoption 
of the constitution ? Have they not been reduced to subordination ? How 
many law-suits — how much cost — and how much property has been taken 
from them to support other societies ? Mr. Speaker, is not this subordi- 
nation ? 

According to a late decision of the bench, in the county of Cumberland, 
which, it is presumed, is to be a precedent for future decisions, these non- 
incorporated societies are nobody — can do nothing, and are never to be 



ELDER JOHN LELAND. 355 

known except in shearing time, when their money is wanted to support 
teachers that they never hear. And all this must be done for the good of 
the state. One hundred and seventeen years ago, wearing long hair was 
considered the crying sin of the land : a convention was called, March 18, 
1694, in Boston, to prevent it ; after a long expostulation, the convention 
close thus : " If any man will now presume to wear long hair, let him 
know that God and man witnesses against him.' 3 Our pious ancestors were 
for bobbing the hair for the good of the colony, but now, sir, not the hair, 
but the purses must be bobbed for the good of the state. The petitioners 
pray for the right of going to heaven in that way which they believe is the 
most direct, and shall this be denied them ? Must they be obliged to pay 
legal toll for walking the king's high-way, which he has made free for all ? 
Is not this a greater subordination than to sail under British licenses, or to 
pay three pence on every pound of tea ? In Rhode Island, New York, 
New Jersey, Pennsylvania and Delaware, of the old colonies, and in Ken- 
tucky, Tennessee and Ohio, the new states, there has never been any legal 
establishment of religion, nor any assessment to support Protestant Chris- 
tianity, for the good of the states, and yet, sir, these states have stood and 
flourished as well as Massachusetts. 

Since the Revolution, all the old states, except two or three in New Eng- 
land, have established religious liberty upon its true bottom, and yet they 
are not sunk with earthquakes, or destroyed with fire and brimstone. Should 
this commonwealth, Mr. Speaker, proceed so far as to distribute all settle- 
ments and meeting-houses, which were procured by public taxes, among 
all the inhabitants, without regard to denomination ; it is probable that the 
outcry of sacrilege, profanity and infidelity would be echoed around ; and 
yet, sir, all this has been done, in a state, which has given birth and edu- 
cation to a Henry, a Washington, a Jefferson and a Madison, each of which 
contributed their aid, to effect the grand event ; for which event the Pres- 
byterians and others prayed and gained. It is there believed, sir, that God 
hates robbery for burnt offerings, and ought not Massachusetts to pay a 
decent respect to the voice of fifteen of her sister states 1 We should 
imagine that laudable pride would prevent any one religious society from 
forcing another to pay her laborers, and that the same principle would not 
admit a public teacher to take money, collected by distraint, from those 
who did not hear him ; but in this particular, we find that religion is made 
a covert to do that which common honesty blushes at ! 

Sir, it is not to disrobe towns of their corporate powers ; no, let them 
go to heaven in such turnpike roads, and pay legal toll at every ministerial 
gate which they choose, and what can they wish for more ? According to 
our best judgments, we cannot pay legal taxes for religious services, de- 
scending even to the grade of a chaplain for the legislature. It is disro- 
bing Christianity of her virgin beauty — turning the churches of Christ into 



356 THE WRITINGS OP 

creatures of state — and metamorphosing gospel ambassadors to state pen- 
sioners. If my information be correct, the town of Boston has enjoyed 
the liberty which we plead for, more than one hundred years, yet the in- 
habitants increase and are virtuous. Fifteen states, now in the Union, 
have all that we ask for, and is religion demolished in those states'? Mr. 
Speaker, let gentlemen turn their eyes to the religious magazines, published 
in this state, by those who plead for law-regulated religion, and they will 
find, that while the editors in one page plead for the old firm of Moses and 
Aaron — ruler and priest ; where the language is, " you comb my head and 
I'll scratch your elbows — you make laws to support me, and I'll persuade 
the people to obey you ;" in the next page, they will narrate the wonder- 
ful works of God in those states wherein there are no religious laws, and 
indeed, wherein the inhabitants know that religious establishments and as- 
sessments, serve only to make one part of the community fools, and the 
other hypocrites — to support fraud, superstition and violence in the earth. 

Let Christianity stand upon its own basis, it is the greatest blessing that 
ever was among men ; but incorporate it into the civil code and it becomes 
the mother of cruelties. 

It is questioned, Mr. Speaker, by good judges, whether it is possible for 
the legislature to execute the power vested in them, in the third article of 
the Declaration of Rights, without defeating the provision in the same ar- 
ticle " that no subordination of any one sect or denomination to another, 
shall ever be established by law." I know not, sir, what can be done, but 
one thing is certain, it never has been done since the adoption of the con- 
stitution. Supposing, sir, it cannot be done, to which part of it ought the 
legislature to adhere ? — to that which supports partiality and injustice, or 
to that which secures right and equality ; can any gentleman be at a loss ? 

Tyranny, Mr. Speaker, always speaks the same language. The tyrant 
of Ammon would be friendly to Israel, if he might put out their right eyes. 
The tyrant on the Nile would let his subjects go free, provided they would 
leave their flocks and herds behind. 

Go serve the Lord, proud Pharaoh said, 
But let your flocks and herds be staid — 
Go serve the Lord, says Massachusetts, 
But bow to Baal with your certificates. 
You all may worship as you please, 
But parish priest shall have your fees ; 
His preaching is like milk and honey — 
And you shall pay our priest your money ! 

Mr. Chairman, if Christianity is false, it cannot be the duty of govern- 
ment to support imposture ; but if it be true, the following extracts are 
true : " The natural man receiveth not the things of God, neither can 
he know them ; the world by wisdom know not God ; none of the princes 



ELDER JVHN LELAND. 



357 



of this world, know the genius of Christ's kingdom." If, sir, Christianity- 
is true, these sayings are true ; and if these sayings are true, natural men, 
as such, with all the proficiency of science, cannot understand the religion 
of Christ; and if they cannot understand the subject, they must be very 
unfit to legislate about it. If, to escape this dilemma, we adopt the Papal 
maxim, that government is founded in grace, and, therefore, none but gra- 
cious men have a right to rule ; and that these gracious rulers have both 
right and knowledge to legislate about religion, we shall find, what other 
nations have found, that these divine rulers, will be the most cruel tyrants: 
under this notion, Mr. Chairman, the crusades were formed in the eleventh 
century, which lasted about two hundred years, and destroyed nearly two 
millions of lives. In view of all this, and ten thousand times as much, is 
it to be wondered at, that the present petitioners, should be fearful of at- 
taching corporate power to religious societies ? These petitioners, sir, pay 
the civil list, and arm to defend their country as readily as others, and only 
ask for the liberty of forming their societies, and paying their preachers, 
in the only way that the Christians did for the first three centuries after 
Christ : any gentleman upon this floor, is invited to produce an instance, 
that Christian societies were ever formed, Christian sabbaths ever enjoined, 
Christian salaries ever levied, or Christian worship ever enforced by law, 
before the reign of Constantine; yet Christianity did stand and flourish, 
not only without the aid of the law and the schools, but in opposition to 
both. We therefore hope, Mr. Speaker, that the prayer of thirty thousand, 
on this occasion, will be heard, and that they will obtain the exemption 
for which they pray. 

The second section of the bill before the house, I object to. It recog- 
nizes principles which are inadmissable — invests all non-corporate societies 
with corporate powers — puts the mischievous dagger into their hands, 
which has done so much mischief in the world, and presents no balm for 
the wounds of those who cry for help.* 

The petitioners do not ask to be known in law, as corporate bodies, but, 
to be so covered, that religious corporate bodies shall not know, and fleece 
them ; but, this section puts the knife into their hands against their wills ; 
a knife, sir, which is more pestiferous than Pandora's box. The inter- 
ference of legislatures and magistrates, in the faith, worship, or support of 
religious worship, is the first step in the case, which leads in regular pro- 
gression to inquisition ; the principle is the same, the only difference is 
in the degree of usurpation. 

The bill has its beauties, and its deformities. One prominent defect of 
the bill, is, a crooked back ; it makes a low stoop to his high mightiness, 
town-clerk, to pray for the indulgence of worshipping God ; which is, and 

* After the delivery of this speech, the bill passed some radical amendments. 



358 THE WRITINGS OF 

ought to be guaranteed a natural and inalienable right ; not a favor to be 
asked by the citizen, or bestowed by the ruler. It has also a disagreeable 
squinting ; it squints to a purse of money with as much intenseness, as ever 
a drunkard does at the bottle, or as ever Eve did at the apple. Yes, Mr. 
Speaker, if there was no money to be got, we should never hear of these 
corporations. How strange it is, sir, that men, who make such noise 
about Christianity, should be afraid to trust the promise of God, unless 
they can have legal bondmen, bound by incorporation. 

Government should be so fixed, that Pagans, Turks, Jews and Chris- 
tians, should be equally protected in their rights. The government of 
Massachusetts, is, however, differently formed ; under the existing con- 
stitution, it is not possible for the general court, to place religion upon 
its proper footing ; it can be done, however, much better than it is done, 
either by the late decision of the bench, or by the adoption of the present 
bill, in its present shape ; and the best which the constitution will admit 
of, is all that I seek for at present, I shall therefore take the liberty, at 
a proper time, to offer an amendment to the bill. 

I shall no longer trespass on the patience of the house. 









ELDER JOHN LELAND. 



359 



A 

SHORT NARRATIVE 



OF A 



FIVE HOURS' CONFLICT, 

ON THE NIGHT FOLLOWING THE 17th OF OCTOBER, 1811= 



I am tne man that have seen affliction by the rod of his wrath.— —Jeremiah. 



In the summer of 1811, there appeared to be a gracious work among 
the people in Cheshire. I had my trials to bear ; yet the circle which I 
trod, on the whole, was pleasant. My outward man was affected with a 
jaundiced debility, but my inward man was renewed day by day. By the 
last of September, I had baptized twenty-eight, and the work seemed to be 
prevailing ; when suddenly I was stopped from my ministerial labors, and 
called to pass through a scene very afflictive. Whatever the disease might 
be called, it shocked my whole nervous system, and assailed my head with 
such pain that it deprived me of a great part of my hearing and power of 
speech. Whether my sickness was brought on by latent causes — by im- 
prudent conduct — or by unavoidable events, is immaterial to my narrative. 
I was sorely attacked. When first seized, I had an impression riveted in 
my mind that I should be given up of the Lord, to pass through a doleful 
conflict ; how long I could not tell. But whether this affliction was to 
come upon me for specific crimes committed, for a trial of my faith, or to 
prevent me from being exalted with pride, or falling into some other sin, 
I could not suggest. On entering this valley of the shadow of death, I 
seemed to be stripped of all my armor, which so lately I had gloried in. 
The God whom I had addressed and confided in ; the Mediator, through 
whose blood and righteousness alone I hoped for pardon ; the gospel of 
salvation, which revealed the only foundation of trust; and the spirit of 
prayer, which I preferred to all riches, were removed from my grasp ; 
nor could I conceive that there was any happiness in the universe. In 
this state, however, I had a small hope, that God, in his own good time, 
would bring me back again to that circle which I had lately walked in ; 



360 THE WRITINGS OF 

and notwithstanding my distress of body and mind were great, yet I had 
some acquiescence in the affliction. The language of the prophet became 
mine ; " I will bear the indignation of the Lord, because I have sinned 
against him, until he plead my cause and execute judgment for me." 
But when I had waited more than a fortnight, my sickness still prevailing^ 
and no deliverance granted, it struck my mind that the Lord would never 
bring me back again to that state where I enjoyed my armor and happu 
ness, and that I must begin in KeWs belly, where I was, to call upon the 
name of the Lord. Memorable time ! dark and doleful night f let it never 
be forgotten by me ! My mind was arrested, by some invisible power, and 
my soul seemed suspended on a point, that unless I could solve a number 
of questions, all would be lost. How did my poor heart tremble ! It was 
ten o'clock at night; all was dark, without and within ! On entering the 
contest I felt like a feeble child cast into a pit to combat with dragons. 
The first question propounded to me, was, " Is there a harmony in the 
universe becoming a God ?" The immensity of the universe I could form 
no idea of. How many worlds and systems of worlds there were I knew 
not; and what an infinity of space surrounded those worlds, was beyond 
my stretch of thought. The visible heavens and earth were all that I could 
contemplate to any advantage ; and indeed the condition of rational and 
animal creatures was the subject that summoned my attention. Among 
rationals, war, famine, pestilence, earthquakes, plagues, personal slavery, 
despotic oppression, sickness, pain and death, &c. Among beasts, fear, 
hunger, cruelty, killing and living upon each other, bearing the abuses of 
men, and slain by them to feast upon, &c. Here the reasoning of my 
mind was this—" Why did the Almighty make creatures subject to all this ? 
If he is the parent of all, why does he sutler one of his children to inflict 
so much injustice and cruelty upon another ? Could he not have made 
things otherwise ? If not, why create at all ? After he had created, could 
he not have prevented sin and misery ? If he could, who can justify his 
goodness in withholding aid? Can it possibly be pleasing to God to see 
darkness, wrath, sin, misery and death rage in his dominions ? If his will 
is otherwise, why did he not, why does he not prevent it 1 But this he 
does not do. These destructive evils have always existed since I can re- 
member ; at least, do still exist, and I can see no end to them. How did 
my aspiring and arrogant soul struggle against believing self-evident facts, 
when I could not comprehend the great constitution, (or the events that 
took place under the constitution,) whence all those evils arose! At length 
it was suggested to me, that 1 was utterly incompetent to understand the 
mystery that was enfolded in the smallest insect or grain of sand ; that 
there was a principle, known to exist, by which to pour cold water upon a 
cold stone* would raise fire to burn up the house. That I could not tell 



* The burnt limestone is here intended. 



ELDER JOHN LELAND. 361 

why the water ran down hill ; why the wind did blow ; or what that angry 
spirit, called fire, was, that ate up the wood and warmed the flesh. That 
I could not account for the voluntary or involuntary motions of my own 
body ; nor did I know why or, what the pain was which I felt. And if I 
could not understand the least of God's works, I must be more insufficient 
to understand the whole system than the smallest fly was to understand 
the greatest piece of machinery. This kind of reasoning had a little 
weight in my mind, but effected no real subordination in my spirit. Crea- 
tion was all in disorder. Darkness, wrath and confusion reigned through 
the whole ; and happiness did not exist. And here this subject was left. 
The next question which arrested my mind was this, " there is no God. 
If so, who is he V On the first part of this suggestion, my reflections 
were as follows. There either is. a God, or there is not. If there is a 
Supreme Deity, he must be increate, himself uncaused ; and this I can 
form no idea of; it seems impossible. But if there is no God, whence 
arose all creatures and things, which I know exist 1 To suppose that the 
visible heavens and earth are eternal ; or that the .first man on earth had 
never a beginning, is equally impossible to sense, and less likely to be true. 
Of course then, to escape a greater dilemma I must believe that there is a 
God, and that his eternal power and Godhead are seen by the visible things 
which he has made. If, then, there is a God, who is he ? Here my 
thoughts were exercised thus. Whoever God is, he must be eternal, with- 
out beginning — sovereign, under no law — and omnipotent, to create all 
things. The gods many and lords many of the heathen world, were, 
some of them, ideal and others of them material beings ; but none of them 
that I have ever read or heard of, claimed the character, nor have any of 
their worshippers ever given them the character of creating all things and 
raising the dead. The heathen accounts of creation are chimerical enough : 
but they never ascribe it to any of their gods. And the resurrection from 
the dead is looked upon as a thing incredible by them ; in it they have no 
hope. But the Holy One of Israel, who is the Christian's God, claims the 
works of creation and the resurrection as his own. Here many texts oc- 
curred to my mind ; such as, " Thus saith the high and lofty one that 
inhabiteth eternity — I am God and there is none else — I am the Lord, that 
is my name, and my glory I will not give to another, nor my praise unto 
graven images — Give ear, O ye heavens, and I will speak ; and hear, O 
earth, the words of my mouth ; I have made the earth and man upon it ; 
my hands have stretched out the heavens, and all their hosts have I com- 
manded — Mine hand also hath laid the foundation of the earth, and my 
right hand hath spanned the heavens ; when I call unto them, they stand 
up together ; I clothe the heavens with blackness, and I make sackcloth 
their covering ; I kill and I make alive ; Thy dead men shall live ; All 
that are in the graves shall hear his voice and come forth ; they that have 

46 



362 THE WRITINGS OF 

done good to the resurrection of life, and those that have done evil to the 
resurrection of damnation, and many more beside ; for never did the 
scripture flow into my mind as it did that night. Now, if creation certain- 
ly has taken place, (which none can deny,) and the resurrection also in a 
few instances, and will be universal according to history and prophecy ; 
and none of the heathen gods claim the work ; to whom can it be ascribed 
better than unto him who claims it 1 Surely Jehovah he is God ! the Lord 
he is God ! It is not to be understood that my convictions of the God- 
head of Jehovah were so clear and absolute as to prevent all scruples ; 
they seemed but to hold me up with a little help, while the horrors of 
atheism and black despair, like billows, were dashing round my trembling 
soul. 

The following thought next bolted into my mind : " Jesus Christ was 
not truly God, nor the Saviour of men." This was no new suggestion to 
me ; it has often assailed me in my life ; but it came now with great 
force, when I had but little strength to withstand it. In health, I had given 
up the point, that the mystery of the trinity, and of the union of two na- 
tures in Christ were incomprehensible ; and here it struck my mind that 
the Creator and Saviour of men must be too exalted in nature for men or 
angels to scrutinize ; that a being must be just as incompetent to create 
and redeem, as the creatures were competent to understand. But the 
question arose in my mind, " Is there not rational evidence within the 
comprehension of men to prove facts, which are, in their nature, incon- 
ceivable ?" The answer was, yes. For proof, I have evidence to believe 
that my eye can see, my ear hear, and my tongue speak ; but why these 
organs have that power,, and others have not, I cannot tell. The question 
then followed, <l Is there rational evidence to believe that Jesus Christ was 
truly God, and the only Saviour of lost sinners ?" This evidence I then 
sought after. It here occurred to me, that Jesus bore all the names and 
titles of Israel's Holy One, and did godlike works by inherent power, and, 
therefore, must be the true God and eternal life ; and that salvation was in 
none other ; for there was no other name under heaven, given among 
men, whereby we must or could be saved. But here I got headed. It 
burst into my mind like a torrent, " That I was bringing my evidence from 
the Bible, which was a fictitious book — that the history of Jesus was not 
true, and the gospel was only an imposture." How this sunk my spirits! 
The only prop which my feeble soul had to rely on, must now be taken 
away. " If the foundations be destroyed, what can the righteous do ?" In 
the course of my life, I have read all the deistical books that came to hand, 
and have had many difficulties in my mind about the divinity of the Bible, 
which no Deist that I have read after has availed himself of. I have also 
read the replies to the Deists, and have had some arguments of my own in 
defence of revelation. But now, when I was weak, and my life hanging 



ELDER JOHN LELAND. 363 

in suspense, to go over all the ground of debate, was so elaborate, that it 
was not practicable. Some shorter way of relief I must find, or plunge. 
The divinity of the New Testament — the truth of the gospel, was now the 
point at issue. On which I reasoned thus : the New Testament is in ex- 
istence : it was written either by bad men or by good men : to believe that 
bad men wrote it, requires a faith more marvellous than it does to believe 
the truth of any article contained in it. For bad men to form a book that 
condemns every species of sin — that lays the honors, pleasures, and wealth 
of the world in the dust — that enjoins patience under injury, and good for 
evil — in short, to sacrifice everything that is pleasing to bad men : who 
can believe it 1 The New Testament is written in a style peculiar to it- 
self. In it, there is such majesty and simplicity, united with such force to 
arrest the conscience, that all the wise men aud wits on earth cannot imi- 
tate it. The belief of the gospel never makes good men worse, but often 
makes bad men better. If the gospel is not from heaven, who can account 
for the impression that it has had on the hearts and lives of thousands in 
our day, and we cannot deny it. ? The presumption is, then, that the gos- 
pel was written by good men ; if so, they spake the truth, for a liar is not 
a good man. And, if they spake the truth, their writings are divine ; for 
they assure us that " holy men of God spake as they were moved by the 
Holy Ghost." 

So I reasoned with myself. But, notwithstanding the arguments in fa- 
vor of the divinity of the gospel overweighed those against it, yet, I found 
logical reasoning to be but feeble support for a desponding soul, verging 
on eternity. I wished to know, without a doubt, that Jesus was a Saviour, 
and that the gospel was from heaven. The prayer of Moses came to 
mind, " I beseech thee, show me thy glory." How did I long to see Jesus, 
either in a trance, like Paul, or to have the heavens open that I might see 
him, like Stephen ; but this I was not favored with. At length, I corrected 
myself thus : But few of Adam's children, for four thousand years, ever 
saw him, and those few only saw him in vision. When he was on earth, 
but a small part of men, then living, saw him ; and, since his ascension, 
he is not to be seen without a miracle ; and, therefore, is not my prayer 
tempting the Lord ? But is it necessary, or any ways advantageous, for 
me to see him 1 Many saw him, and believed not. Should I now see 
him, perhaps I should not reverence him ; and, if I did, perhaps I should 
as soon doubt the truth of that appearance as I should the gospel. Here 
the following words occurred : " If they hear not Moses and the prophets, 
neither will they be persuaded although one rose from the dead." But 
neither Scripture nor reason would still the tempest in my soul. The sug- 
gestions, " hearsay will not do ; history may be false ; you must have 
ocular evidence to convince you," would break over my head like mighty 
billows. Words cannot express the distress of my heart at that time. An 



364 THE WRITINGS OF 

instance recorded of Abraham was appropriate to my case. "Lo!a fear* 
ror of great darkness fell upon him." While musing on my state of mis- 
ery, of which I could see no end, the plaintive language of Jesus came to* 
mind. " My God ! my God ! why hast thou forsaken me ? Now is my soul 
exceeding sorrowful, even unto death. If it be possible, take away this 
cup from me. Being in an agony he prayed more earnestly, and his sweat 
was, as it were, great drops of blood." 

Never did I before have so great a sense of the agony of Christ — -never 
such fellowship of his sufferings. But he agonized and resisted unto blood ; 
I did not. He bore his afflictions for others ; I for my own sins. Indeed, 
his sufferings appeared so much greater than mine, that my own hardly 
deserved a name, and yet they were severe. 

While thus tossed to and fro m my spirit, the words of Paul and Silas to 
the jailer fell into mind. " Believe on the Lord Jesus Christ and thou shalt 
be saved." This text caused a pause in my thoughts. I remembered that 
the words were spoken to a man, who, but a few minutes before, to prevent 
impeachment and disgrace, would have killed himself. Surely, thought I, 
this is short work, indeed. This too was after Christ left the earth ; and 
is he the same now ? If so, O, that I might believe ! What is it to be- 
lieve ? How must I come and bow before him 1 The answer was, " he 
that cometh to him must believe that he is, and that he is a rewarder of 
them who diligently seek him," While I was querying with myself whe- 
ther I believed or not, the words of a man (who was desiring and doubt- 
ing) flowed into my thoughts with great force. " Lord, I believe, help 
thou my unbelief." Never did words suit a man's condition better. I felt 
as if I believed a little, but was surrounded with surges of unbelief. If 
words had been made on purpose for me, they would not have been more 
applicable than was the text, " Lord, I believe, help thou my unbelief." 
But the thought followed, " you have not seen him, and, therefore, your 
faith in him is no more than fancy," On which the words of Peter seemed 
to strengthen me : " Whom having not seen ye love ; in whom, though 
now ye see him not, yet believing, ye rejoice with joy unspeakable and 
full of glory." And also the words of Paul : " We walk by faith and not 
by sight." Together with the saying of Jesus: "A little while and ye 
shall not see me, and again a little while and ye shall see me." But the 
text which was most impressive, was, " Blessed are they which have not 
seen and yet have believed." By this time my soul was full ; like Jacob, 
I could say, " It is enough." Or, like the apostles, " We believe and are 
sure that thou art Christ the Son of the living God." It really appeared 
to me that, when I breathed, my soul drew in the water of life, or " breathed 
her native air." But rest was not for me yet. It was next presented to 
me, " that if ever the texts were spoken in which I had rejoiced, they were 
spoken to others, and bore no relation to me." 



ELDER JOHN LELAND. 



365 



Here I plunged again, and sunk in the mire, where there was no stand- 
ing. And is the Bible false ? Is it compatible with the goodness of God, 
to leave all his creatures without any directory to guide their feet — any 
foundation to encourage their hope ? Have all the martyrs and saints 
suffered so much in vain ? If, however, the history of their sufferings is 
false, or if they suffered from sinister views, what shall we think of what 
we know has taken place in our days ? Thousands, in our days, have 
been so impressed by the gospel, as to have their principles changed, and 
their lives reformed, which I cannot impute to any cause but its divinity.- 
It must be true. My soul then rose up again in faith, and I fled, as be- 
fore, to my refuge. " Blessed are those who have not seen and yet have 
believed — Lord, I believe, help thou my unbelief." I cannot say how 
many times, but I believe more than twenty, in the course of my conflict, 
I had these triumphs in believing and plunges in unbelief. I compared 
myself sometimes to a child riding on the end of a beam fixed on a pivot ; 
sometimes his end would be up, anon it would fall, and bruise and break 
him. At other times, to a man cast into the ocean in the night, feeling 
with hands and feet for some support ; at length, he finds a solid rock to 
stand upon, but the rolling billows, beating around, and breaking over his 
head, almost sweep him from the rock. 

The next attack which I had was this. " Man is all mortal and has no 
soul that will survive his dissolution, but his death is the close of his exist- 
ence." This suggestion has greatly assaulted me for twenty years. Not- 
withstanding the scripture proves the contrary so abundantly, yet a spirit 
has been fluttering around me, and whispering that the complexity of man 
was chimerical. (Those who know how hard it is to realize, as Christians, 
what they believe as rationalists, will understand me.) Here my spirits 
played again. My nerves were grievously attacked ; and this close think- 
ing on abstruse questions I knew was injurious to me. Fain I would have 
stopped thinking to save my life, but I could not do it. Some invisible 
power impelled me to it. Well, thought I, if myself and all others die like 
brutes, there will be an end of us all ; I shall fare as well as any, and all 
of us shall certainly escape future pain, and lie in dust unconscious of our 
existence. But this state of passivity looked horrid to me. And besides, 
I did not see as the decay of my health, flesh and strength impaired my 
thinking faculties, nor could I believe that death would extinguish them. 
But I did not long continue here ; my thoughts were arrested by another 
subject, viz : " Will the dead ever be raised ?" It is remarkable that all 
the most potent objections that are ever advanced against the divinity of 
Christianity, should appear in all their front, in battle array against me, in 
one night, when I was so poorly prepared for the attack, both in body and 
mind. Whether it can be accounted for or not, so it was. The Deist ad- 
mits that if the resurrection in general, or that of Christ in particular, can 



366 THE WRITINGS OF 

be proved, Deism must fall. The Christian agrees, that if there is no re- 
surrection from the dead, the gospel is a lie — men believe in vain and are 
yet in their sins. It then struck my mind, that the way in which great 
events were perpetuated, was by history, periodical days and emblems. 
The resurrection of Christ was handed down to us by history ; and if 
the history was no more authentic than other histories, yet, at least, it de- 
served equal credit. And no man disputed but what Augustus Cesar and 
Tiberius Cesar had lived and reigned in Rome. Now, as it is said Christ 
was born in the days of one of them, and died and rose again in the days 
of the other, why not believe in the resurrection of Christ, as well as in 
the reign of those emperors ? To me it appeared unaccountable, if the 
history of Christ's resurrection was a forgery, that, at a time when it was 
so easy to detect the cheat, it should nevertheless gain such credit among 
every class of people, that in less than three hundred years it should over- 
turn an empire which claimed universal sway. A periodical day has also 
been observed to perpetuate the event ; and every first day of the week 
gave us as good proof of the resurrection of Christ, as every 4th day of 
July gives our children, under thirty-five years old, when the American 
revolution took place. Baptism has also handed down the same fact : this 
commemorates the burial and resurrection of Jesus ; but if the dead rise 
not, why are they baptized for the dead. But I could not reason much. 
To me, however, it appeared,-"that if Jesus arose from the dead, there was 
no difficulty in proving or believing that all men would be raised. But my 
thoughts ran fast. When I had got one difficulty removed, before I had 
any time to receive consolation, another would present itself. I was like 
the troubled sea which has no rest. The next blow I had was this : " Well, 
if Christ was the Son of God, and rose from the dead, yet no man of talents, 
who is candid in his researches, will ever believe in the divinity of Chris- 
tianity. Let him only survey the errors, contentions, fraud, cruelties, 
banishments and bloodshed that have been among Christians, and this too 
under a pretence that they were doing the will of their master, and he will 
not hesitate to reprobate it. I noticed through the whole conflict, that it 
was never suggested to me, that any annals, history or traditions handed 
down to us were questioned, except what was in the Bible ; all other ac- 
counts were genuine. I had read so much, and believed so much of what 
I had read, and seen so much, that I felt the force of the last blow to pur- 
pose ; it struck me to the ground, and I lay bleeding in the dust. I knew, 
from scripture, that the first Christians were not perfect, and I knew, from 
history, later Christians had been worse. And from experience among 
men, I knew that modern Christians were far out of the way. The ama- 
zing divisions and splits that had taken place among them, and that still 
existed ; the various and uncertain solutions on scripture points among 
them, &c. appeared very formidable before me. At length the following 



ELDER JOHN LELAND. 367 

text came to mind : " What if some did not believe, shall their unbelief 
make the faith of God without effect ?" And another, " Let God be true, 
but every man a liar." And a third, " When they shall say lo ! here, or 
lo ! there, go ye not after them." Here I saw that Christ did not trust 
his cause to the goodness of his followers, but rested it on his own shoulders. 
That he had foretold of all these errors among them who called themselves 
by his name ; and that all those divisions, wars, &c. served to prove the 
authenticity of the scripture and the divinity of its author. By this time 
the gospel of salvation appeared true and lovely ; and Jesus was without 
doubt the Saviour of men. But the question was suggested," will he save 
you?" At this time my soul was plunged into the utmost agony. Never 
did I feel such concern about my own soul in my life. " Will Jesus save 
me ? How shall I know it, unless I see him and hear the gracious word 
from his mouth ?" The world was then presented lo view ; I concluded 
that seven-tenths of Adam's children had lived and died without ever hear- 
ing of a Mediator : and what had become of all these ? The words of 
Jesus then occurred. " Him that cometh unto me I will in no wise cast 
out." At this time there seemed to be a concurrence of several things. 
The end of the beam loaded with doubts was down ; my belief in the truth 
of the gospel and mediation of Christ was up. There was a strong cry in 
my soul after relief, and a Saviour bidding me, "come." I left the heathen 
world to settle the affair with God, without me. With the Jews, Turks, 
Christians, and indeed every human creature, 1 did the same, and felt my- 
self as one alone in the world summoned before the mighty God. My 
heart was drawn out to my Saviour, and I felt him my friend. With what 
voice I had I proclaimed, " here is one Saviour, Jesus, for one sinner, Le- 
land." Nor had I, at that instant, any thought of another creature in the 
universe. Christianity then appeared to me to be the religion of sinners. 
I thought the law, under some restrictions, was the religion of holy crea- 
tures. Do this and thou shalt live — transgress and there is no forgiveness. 
How sweetly the following text flowed into my mind. " This is a faithful 
saying, and worthy of all acceptation, that Christ Jesus came into the world 
to save sinners, of whom I am chief. I am come to save that which was 
lost. He was wounded for our transgressions, he was bruised for our 
iniquities ; the chastisement of our peace was upon him, and by his stripes 
we are healed. Christ died for our sins according to the scriptures. He 
washed us from our sins in his own blood ;" and many more beside, which 
made it appear that Christianity was not adapted to holy beings, but to sin- 
ners. " I came not to call the righteous, but sinners to repentance." 

Here a query arose in my mind, whether Christ had re-Adamed men 
by the atonement which he had made, and did no more for them ; that is 
whether Christ had only redeemed men from the curse of the law, and, 
given them a self-determining power over their own wills; and now their 



368 THE WRITINGS OF 

salvation depended upon their choosing or refusing ; or whether he, in ad- 
dition to dying for them, wrought effectually in their hearts, and drew 
them to himself. As a branch of this query, I was led to contemplate the 
internal state of a world of sinners. That all have sinned — there is none 
that seeketh after God, no, not one— he hath concluded all in unbelief; 
the heart is deceitful above every thing, and desperately wicked — none 
calleth upon God — the carnal mind is enmity against God, it is not subject 
to his law, neither indeed can be, dec. From these, and similar passages, it 
appeared to me, that all men, in their natural state, were so blinded, hard- 
ened, deceived by satan, and opposed to God, that if the scheme of sal- 
vation left any thing depending on the will of man, as a condition of his 
acceptance with God, at best, every thing was precarious; and as it re- 
spected myself, I should certainly fail. The plan, therefore, of softening 
salvation by grace, to make it acceptable to sinners, neither met my case, 
nor relieved my soul. I felt the need of an almighty agent to work in me, to 
rectify my soul, as well as to work without me, to suffer for sin. Here 
the following passages came into my mind, with life and force. " It is not of 
him that willeth, nor of him that runneth, but of God that sheweth mercy." 
Every good and perfect gift cometh down from the father of spirits and 
light. A man can receive nothing, except it be given him from heaven. 
Which were born, not of blood, nor of the will of the flesh, nor of the will 
of man, but of God. And you hath he quickened, who were dead in tres- 
passes and sins ; even when we were dead in sins hath he quickened us, 
together with Christ ; by grace ye are saved. For by grace are ye saved, 
through faith ; and that not of yourselves, it is the gift of God. Not of 
works, lest any man should boast ; for ye are his workmanship, created 
in Christ Jesus, unto good works. It is God that worketh in you, both to 
will, and to do, of his own good pleasure. Lord, thou wilt ordain peace 
for us, for thou also hast wrought all our works in us. To give repent- 
ance, and remission of sins unto Israel. Then hath God also unto the 
Gentiles granted repentance unto life. I will put my fear in their hearts, 
and they shall never leave me." These passages came with such evidence 
to my heart, that I was reminded of the words of Jesus. " The words 
which I spake unto you, they are spirit, and they are life." The Saviour 
now appeared ail complete, not only in paying the price of man's redemp- 
tion, but in new forming the apostate soul, and preparing men for the king- 
dom of God. My soul felt so enlivened, and the Saviour appeared so 
competent to save, that I spake as before, " Here is one Saviour, for one 
sinner ;" and this I repeated a great number of times, and at every breath, 
(as I said before,) my soul drew in the water of life. But soon this query 
arose, " Are you right ? is he competent for you only ? is he not the Saviour 
of the world V Here I paused, and reasoned thus. Some say that he is 
the Saviour of all men, not only in redeeming all with his blood, but, also, 



ELDER JOHN LELAND. 369 

in that he will bring all to heaven. Others say, that he is the Saviour of 
all men, in making an atonement sufficient for all, so that all may come 
if they will ; yet, he limits the displays of his grace, and draws none to 
himself but the elect. A third class say, that he died for all — has taken 
away original sin — given all a talent — calls and strives with all — and has 
elected those who turn to the Lord, repent of their sins, and believe in the 
Saviour. While a fourth party say, that election was persona], and 
eternal ; not characteristical and conditional — that for the elect alone he 
died — that these he will restore by grace, and bring to glory. These 
points, I knew, had been the strife of ages ; and, thought I, they cannot all 
be right ; but they may all be wrong. I dare not trust any of them. But 
the blessed Jesus, and not systems or creeds, is the foundation which the 
prophet and the apostles laid and built upon, and I will do likewise. Here 
is one Saviour, for one -sinner. It followed in my mind, every man shall 
give an account of himself to God. The words of Jesus were also im- 
pressive. When Peter was inquisitive to know what John should do, 
and what should be done to him ; said Jesus, " what is that to thee ? follow 
me." However, at this time, I remember, I desired to live and revive, 
that I might tell to all around, that I had found one Saviour for one sinner, 
and that every one that came to him by faith, I believed would find him a 
Saviour, as well as myself. Here the words of the poet occurred : 

The faith that unites to the Lamb, 

That brings such salvation as this, 
Is more than mere notion or whim, — 

The work of God's spirit it is. 

My mind was next arrested, to survey the Scripture proof of the exist- 
ence of disembodied spirits, as follows. Moses died, and was buried ; but 
fefteen hundred years afterwards, Moses, with Elias, was seen and heard 
by James, Peter, and John. If the body of Moses was raised immediately 
after Christ's resurrection, (of which there is no certain proof,) yet it had 
not been raised when the apostles saw him. Hence the argument, that 
the soul of Moses lived when his body was dead. Jesus Christ spake of 
himself, as having a spirit distinct from his flesh. " The spirit is willing, 
but the flesh is weak;" and when he was dying, he commended that spirit 
to the hands of his father. He also told the dying thief, " to-day shalt 
thou be with me in paradise." None can imagine that the body of that 
thief went to paradise that day. Hence, more proof of the existence of 
disembodied spirits. Paul said, while he was at home in the body, he was 
absent from the Lord — he had rather be absent from the body, and present 
with the Lord. What can be plainer ? The author to the Hebrews, 
speaks of the spirits of just men made perfect. John saw under the altar, 
the souls of them that were beheaded, and they cried, " how long, O Lord, 
holy and true," &c. The narrative given of the rich man, and Lazarus 

47 



370 THE WRITINGS OF 

the beggar, proves, that the soul of the bad man, and the soul of the good 
man, existed after death. But, notwithstanding this, I was not contented ; 
I wanted ocular evidence. Never did Moses long more to see " that 
goodly mountain, and Lebanon," than I longed to have heaven opened to 
me, that I might see if there were spirits, and if they were happy ; for 
the universe still looked in disorder ; creation in dark confusion, and hap- 
piness out of existence. At this time, it appeared to me, that three or 
four angels or spirits, in a cluster, came and took their stand a few feet 
from my bed-post ; light was dazzling around them, and they appeared 
pleasant and happy. I saw no real shape, and heard no voice, but the 
Saviour seemed to be near them, and the heavenly world was full of light. 
To me, it was then plain, that there' was a boundary between heaven and 
this world, where so much wrath, horror, and misery reigned. If it could 
be supposed, that all this was nothing but heated imagination, arising from 
enfeebled nerves, yet the effect was amazing. For seventeen days I had 
been without any idea, that any part of the universe was free from dark- 
ness, distress and confusion, or that any creatures possessed pleasure. 
But now the boundless regions of heaven opened to view, where light and 
serenity displayed their beams, and where the inhabitants seemed pleased 
and happy. This so diverted my mind, that all the horrors of being 
dead, and part of the horrors of dying, were removed. When I reflect 
on the weak state of my nerves — the distress and close thinking of my 
mind for four hours, without a moment's respite, this appearance did then, 
and does still, look to me, as if it saved me from total distraction. For, 
after I have found a heaven of light, with happy beings in it, the lower 
world appeared much better ; I could then see a mixture of goodness in 
creation, and the glory of God shining through the whole. This, how- 
ever, gradually prevailed on my mind, for it was several days, before I 
got entirely reconciled with creation. I will here add, that the little band 
of angels, or supposed angels, continued in their charge three days and 
nights and then withdrew. 

Notwithstanding the deliverance which I obtained from this real or sup. 
posed appearance, yet dreadful clouds and darkness were round about me ; 
but the little strength which I had received assisted me in what followed. 
The next attack was this : " You are firm in the faith that Jesus Christ 
was the Son of God, and the only Saviour of sinners, and that the Chris- 
tian economy is true ; but according to that belief, what evidence have you 
in your own mind, that you are one to be saved by Christ V This called 
my attention to several things. I admitted that all men (myself among the 
rest) by nature were unprepared for heaven, and that no exercises of ours, 
while in that state of enmity could be pleasing to God ; that unless men 
were lorn again they could not be saved ; that Christ saved men by the 
washing of regeneration and the renewing of the Holy Ghost. Granting 



ELDER JOHN LELAND. 371 

this, have I ever experienced this change ? I knew that almost nineteen 
years of my life, from infancy on, was exceeding vain ; that for several of 
the last years of that time dancing and merriment was superlative pleasure ; 
that some change then took place in my mind, which not only stopped my 
career, but made those exercises abhorrent, so that I could not remember 
that lever had had a single desire to return to them again. That change 
turned me to religious exercises, in which I had taken delight, and that I 
had continued, more or less, in them until the then present moment. This 
seemed encouraging. But then considering the weakness of my views at 
the time of that change, the unsanctified nature that was left, and the evils 
that had mixed with my religious exercises all along through the whole, I 
was at some loss what conclusion to draw. I next took a survey of my min- 
isterial life. On which my reflections were as follows. When I began 
the work, I was so well_covinced that a gracious change of heart and an 
internal call were essential to form a minister of Jesus, that nothing would 
have tempted me to undertake the work, short of a belief that I had both ; 
but though I believed I had, and undertook for fear of offending the Lord, 
yet I might have been deceived. Since I undertook, I have travelled 
through many fatigues, over mountains and waters, through storms and 
tempests, with little or no prospect of getting a penny for my pains. Yea, 
many hundreds of miles, pinched with hunger, sometimes for want of the 
means of supplying the wants of nature, and at other times to save what 
little I had, to supply the wants of my family, that I might travel and preach 
the more. It has not been rare to preach six months successively, without 
receiving six dollars for it. But was it not from curiosity, to see the world 
and those in it ? Was it not the effect of ambition, to be taken notice of by 
others, as a man of talents ? Add to all this, such languor of soul and in- 
difference of mind have attended me, that the evidence seems against me. 
But, to do myself justice, I have many times felt such travail of soul for 
the conversion of poor sinners, such a constraint to point out to them their 
ruin and recovery, that I could boldly say, " the love of Christ constraineth 
me." And often, when I have been preaching, I have felt such pain, pity 
and desire for the people, that the tears have run from my eyes. At 
such times I have felt as if my preaching was with power, with the Holy 
Ghost and much assurance, as if I was certain that the word of life in my 
mouth was eternal truth. Add to this, the heart pleasure which I have 
felt when sinners have turned to the Lord, and it seems to form an argu- 
ment that I am in the work and favor of God. 

My life, as a moralist, I next examined, thus. I have had but little deal- 
ing and few contentions with men, since the time I professed religion. I 
have ever thought that little sacrifices were the cheapest settlements ; yet 
I have found covetousness and ill-will in myself towards others. Indeed, 
my thoughts, my words and actions (having a little good in them, as I hope) 



372 THE WRITINGS OF 

have had a preponderance of moral evil, so that the scale turns against me. 
How then can I be justified and accepted with God? Here a number of 
texts seemed to volunteer themselves to solve the query. 

" To him that worketh not, but believeth on him who justifies the un- 
godly, his faith is counted for righteousness. In whom we have redemp- 
tion through his blood, the forgiveness of sins, according to the riches of 
his grace. Blessed is the man to whom the Lord will not impute sin. 
David describeth the blessedness of the man- unto whom God imputeth 
righteousness without works. Therefore, being justified by faith, we have 
peace with God, through our Lord Jesus Christ. It is God that justifies. 
The just shall live by his faith," &c. These texts seemed to breathe the 
spirit of life into my soul, and constrained me to say as before, " here is a 
Saviour for a sinner." And if any man sin, we have an advocate with the 
father, Jesus the righteous. Summing up the whole and judging as well as 
I could, I formed the conclusion, that my soul was interested in the salva- 
tion of God. Fleeing, however, to those texts which were my city of re- 
fuge, through all the conflict, " Lord I believe, help thou my unbelief, Bles- 
sed are they who have not seen and yet have believed." From this, and 
from the view of those happy spirits, which seemed to stand sentinels over 
me, just after the clock struck three, I fell asleep. So that my conflict, such 
as I never had before, lasted five hours. When I awaked in the morning, I 
found my body and mind very feeble, corresponding with the words of 
David, " I am feeble and sore broken — thou hast sore broken us in the 
place of dragons." In the year 1791, I was tossed in a tremendous sea 
storm about fifteen hours. The wind assuaged about the appearance of 
day-light. I knew not whether to rejoice for my safety, or tremble at the 
boisterous ocean which was beating all around. So it was with me at this 
time. Notwithstanding the signal deliverances which I received the night 
before, yet dark boding fears, clouds and malignant suggestions were all 
around me. Several texts of scripture seemed, however, to be whispered 
in my ears by the Holy Spirit. " The joy of the Lord is your strength. 
Father, I will that they whom thou hast given me, be with me where I am, 
that they may behold my glory. I will not leave you comfortless. Because 
I live ye shall live also. Thou shalt guide me by thy counsel, and after- 
wards receive me to glory." 



ELDER JOHN LELAND. 373 



ADDRESS 



TO THE ASSOCIATION OF THE SONS OF LIBERTY, CHESH- 
IRE, MARCH 4, 1813. 



Young Gentlemen : From the epoch of the funding system, until the 
present moment, there have been strong exertions to turn our elective gov- 
ernment into a government of confidence and perpetuity. These exertions 
had prevailed so far, that in 1798, the friends to the rights of man exhibit- 
ed their mourning weeds, at the symptoms of death in the pulse of the 
genius of liberty. But that kind Providence, which produced a Washing- 
ton to deliver us from the invading foe, presented a Jefferson, as a mound 
of our liberties, who snatched the constitution from the talons of its ene- 
mies, and turned the government into its natural channel. This day, young 
gentlemen, you assemble to commemorate the inauguration of the man 
who saved his country from the curse of despotism. Yes, ye Sons of Lib- 
erty, ye celebrate the virtues of Jefferson, which secured to you the bles- 
sings that Washington achieved. High and doubtful was the contest be- 
tween the imitators of monarchy, and the advocates for a representative 
democracy, in 1800. The latter prevailed by only seven electoral votes. 
But now, after trying the Republican administration twelve years, notwith- 
standing the combination of Federalists and Clintonians — the discontented 
and disappointed — and notwithstanding the unfavorable events of the cam- 
paign, on the line of Canada, on an appeal to the people, there are thirty- 
nine electoral votes more for Madison and war, than there are for Clinton 
and submission, and the choice of members for the thirteenth Congress, 
about the same majority. This majority includes about one and a half 
million of inhabitants, and (leaving out the territories, which are not in- 
corporated into states) the eleven states, which are republican, and approve 
of the administration of Madison, contain three times as large an extent of 
territory as the seven states in opposition. The self- named peace party, 
who are always at war with their own government, are so far in the back 
ground, that they are one and a half million in the minority, and posses- 
sing but one fourth part of the soil. The majority on the republican side 
is more than five times as large as it was when Mr. Jefferson was elected 
in 1800. And when we consider the vast extent of south-western terri- 



374 THE WRITINGS OF 

tory, rapidly populating, lying entirely in the republican climates, the pros- 
pect brightens before us. 

If there were causes of resistance and war in 1775 — if the three-penny 
act on tea, and a claim to tax the colonies without the voice of their rep- 
resentatives, justified the war of the colonies ; there is seven times the 
justification for the present war. These causes I shall not enumerate at 
this time ; they are fresh in all your minds. But hark ! do you not hear 
the groans of your brethren I How do the cries of seven thousand of 
them, confined in British floating prisons, rise to heaven, and cry to you ! 
The voice sounds, " help, help, for God's sake, help !" Spend not your 
time in unmeaning parade, like the militia of Massachusetts, in drinking 
toasts of patriotism — in volunteering to stay at home — in striving for of- 
fices or disputing about politics ; but arise and avenge our wrongs, and 
never sheath your swords, or stack your arms, until the soil and shores of 
North America are freed from British cruelty. 

The two first campaigns in the revolutionary war, were so disastrous by 
the camp fever and defeats, that thirty thousand soldiers were lost, yet suc- 
cess smiled at last. The idependence of the United States, cost eighty 
thousand lives : and after the destruction of much property, in addition to 
all that was paid to the army, the states were involved in a debt of about 
seventy millions of dollars. This debt, in the first twelve years of our 
general government, was increased to eighty millions. During the eight 
years of Mr. Jefferson's administration, the debt was reduced to about 
forty millions of dollars ; and but for the unjust attack on our commerce^ 
by foreign powers, it is morally certain, that by this time the debt would 
have been reduced to a trifle. But a continuation of these attacks on our com- 
merce and seamen, with other causes, have imperiously called to war; of 
course our debts must increase. But, young gentlemen, it is expected, that, 
while, like Spartan youths, you learn to know and plead for your rights, so 
also, like them, you will patiently bear that burden which is the price of 
your liberty. Those of you who are not rugged enough to bear the bur- 
dens of the camp, will be pursuing some lawful course with industry and 
prudence, for vain is the pretence of patriotism in the man who wastes his 
time in useless parade, and neglects to act well his part in life to support 
society. 

Notwithstanding the difference of the administration of our general gov- 
ernment, in respect to laws and measures for ourselves, yet the Presidents 
have alike, and uniformly, treated all other powers with justice and im- 
partiality. I know not of an instance to the contrary ; the demands of 
our government have always been reasonable, and their measures concili- 
atory. War, and all the causes of it, were shunned with the utmost vigi- 
lance, but all would not prevent insufferable outrage on moral right, and 



ELDER JOHN LELAND. 375 

the laws of nations. Our cause, then, is just, for the support of which, 
we rely on the Disposer of all events. 

Since the declaration of war, our privateers have taken many prizes, and 
many of our vessels have been taken by the enemy. I am not in posses- 
sion of any documents that determine on which side the balance is, but all 
the prizes taken may be viewed as nett gain, for before the war, the hos- 
tilities of Great Britain were nearly as great as they have been since. Our 
naval officers and crews have immortalized their names, in gaining an ama- 
zing ascendency over the enemy. Our land forces have been, at Detroit 
and on the Niagara, unsuccessful. Time alone must develop the cause : 
yet the north-western army has had success as well as disaster. 

Should any of you, young patriots, enter the army in defence of your 
country's rights, while your aged fathers would let the paternal tear run 
down their furrowed cheeks, and give you their prayers and blessings, each 
would exclaim, " my sons, let me never hear that you are shot through the 
back." 



376 THE WRITINGS OF 



It is matter of regret, that so few specimens of Eider Leland's style of 
preaching can be offered to the public. Of the thousands of sermons which 
he preached, a very small number only have been preserved, and some, 
even of these, it has been impossible to obtain. The following syllabus of 
that preached in Philadelphia, on the evening of the 17th of April, 1814, 

(referred to on page of the Autobiography,) was communicated, by 

one of the hearers, for the Memorial, from which it is here extracted. The 
author of the communication remarks : — 

" After singing, he engaged in prayer, which was devout, interspersed 
with some phrases that I had not been accustomed to hear. One was — 
while adoring Jehovah for his divine perfections, and admiring his conde- 
scension to sinful, mortal worms, in bowing his ear to their supplications, 
he spoke of the privilege, importance, and efficacy of fervent, humble 
prayer ; and added : ' It is a long prayer that reaches heaven, and a long 
sermon that reaches the heart of the sinner ; and all prayers are too short 
which do not reach heaven, and all sermons are too short which do not 
reach the heart of the sinner.' " 

The text was in Isaiah, x., 27, last clause : " And the yoke shall be de- 
stroyed because of the anointing.'" He proceeded as follows : 

Without any introduction, I shall attempt to show what we are to un- 
derstand by the yoke — by whom it was imposed — upon whom laid — and 
lastly, how it was destroyed. After which I shall put an evangelical cul- 
ture upon it. By the yoke, several things in Scripture are represented — 
the yoke of legal ceremonies — the yoke of afflictions — the yoke of chas- 
tisement for sin — the yoke of profession ; but that which is particularly 
intended in the text, is the yoke of bondage or slavery. In every age, 
the tragedy is upon record, that the fortune of war has laid one party 
tributary to the other — the weaker to the stronger. As the world ad- 
vanced in age, it advanced in pride and wickedness ; and men were 
disposed to assume power and authority over man. Ever since the days 
of Nimrod, the mighty hunter, who is supposed to be the first to set 
up a separate kingdom, there have been kings on the earth, ruling with 
a rod of iron, and swaying their sceptres over an enslaved people, and 
putting the yoke on their necks. Kings multiplied, and soon became 
very numerous ; for we read of the five kings of Sodom, Gomorrah. 
Admah, Zeboim and Bela, defending themselves against the encroach- 
ments of the four kings, Amraphel, Arioch, Chedorlaomer and FidaL 
as early as the days of Abraham. There were the five kings who con- 
federated against Gibeon, whom Joshua pursued, and they fled into a 



ELDER JOHN LELAND. 377 

cave — whom he caused to be brought out, and all the men of Israel 
were commanded to put their feet upon their necks, after which he slew 
them. And, also, of the thirty and one kings which Joshua and the peo- 
ple of Israel smote on this side Jordan, on the west. And the three score 
and ten kings, which Adoni-bezek had caused to have their thumbs and 
great toes cut off, and who gathered their meat under his table. And, 
while the nations of the earth had their kings, and nobles, and mighty men 
of valor, the tribes of Israel thought they must be like the nations around 
them : they wanted a king to rule over them ; and, although Samuel ex- 
postulated with them, and described the manner of king they might ex- 
pect, yet they insisted upon having a king. Very like the people now-a- 
days ; they form societies, and they must have a president and two or 
three vice-presidents, to be like their neighbors around them. Samuel was 
directed to anoint Saul, the son of Cis, to be their king, who was head 
and shoulders higher than any of the people. After him, the stripling 
David, who was a man after God's own heart ; then his son, Solomon, re- 
nowned for wisdom, who was succeeded by his son, Rehoboam, in whose 
reign ten tribes revolted, and the kingdom was divided, and Judah had 
twenty kings, and Israel had eigtheen, until they were carried captives to 
Babylon, under Nebuchadnezzar. The whole period, from Saul down, 
being about five hundred years, during which time, there were two and 
forty kings, besides an interregnum of ten or eleven years, and queen 
Athaliah, who reigned six years. The period of their captivity was seventy 
years, according to Jeremiah's prediction ; so that the Jews were put 
under the yoke to Nebuchadnezzar, and other kings of Babylon and 
Chaldea. 

We come, now, to show how the yoke was destroyed because of the 
anointing. Cyrus was foretold, by this same prophet, upwards of a hun- 
dred years before he was born, that he should be the deliverer of the Jews 
out of their captivity ; and, at the time specified, he opened the two-leaved 
gates, and entered the city, the same night in which Belshazzar was feast- 
ing with his princes, his wives, and his concubines, where the hand appear- 
ed writing upon the wall, " Mene, Mene, Tekel, Upharsin ;" and, in that 
same night, was Belshazzar slain, and the deliverance of the Jews was ef- 
fected, and the yoke destroyed. 

I proceed now to put an evangelical culture upon it. Man, though made 
upright, was deceived by the subtle serpent, and enslaved, and brought un- 
der the yoke, and is in bondage to sin, Satan, and the law ; and, conse- 
quently, left in a wretched, forlorn condition, and without any power to 
deliver himself from that state of thraldom, but must forever lie under the 
curse of God's righteous law which he had violated, had not God, of his 
mercy and grace, provided a deliverer, which is described in the text — 
" the anointing" — " and the yoke shall be destroyed because of the 
anointing." 48 



378 THE WRITINGS OF 

The Lord Jesus Christ is God's Anointed One, whose coming was fore- 
told hundreds of years before his nativity, as that of Cyrus was told many 
years before he was born. Cyrus's father was Cambyses, king of Persia, 
and his mother was Mandane, daughter of Astyages, king of the Medes ; 
so that he was Medo-Persian, parta-king, part of both. So Christ possessed 
a divine nature, and partook also of the human nature. In Cyrus, the 
kingdoms of Media and Persia became united in one ; so, by Christ, the 
middle wall of partition was broken down between Jew and Gentiles, and 
believers of all nations are united in one kingdom, and under one head, 
even Jesus. Many marvellous things are said to have been foretold con- 
cerning Cyrus, whether true or fabulous, I leave ; but many very wonder- 
ful things were foretold concerning Jesus Christ, which really came to pass* 
It is said that Cyrus was much exposed in his infancy ; so Christ was 
much exposed in his infancy. Cyrus was foretold as God's anointed ; so 
Christ was emphatically the Lord's anointed. Cyrus was called by his 
name by the prophet ; so Christ, the true Messiah, was designated by many 
glorious names and titles, which meet in no other persons. Cyrus was a 
great commander ; so Christ is given to be a leader and commander of 
the people ; he is wise in his counsels, and commands with authority. 
Cyrus, it is said, knew all his soldiers by name ; so Christ knows all his 
people, and calleth them by name. Cyrus is called God's shepherd ; Christ 
is God's shepherd, and is called the " great shepherd and bishop of souls." It 
is said that Cyrus rode on a white horse ; so Christ rides on the white horse 
of the gospels. Cyrus effected a miraculous deliverance for the captives in 
Babylon ; the Lord Jesus Christ effected a much greater deliverance for his 
people, and in the most wonderful manner. He, " through death, conquered 
him that had the power of death." Cyrus made proclamation to the Jews 
that deliverance was wrought, and they were at liberty to return to their 
own land, and rebuild Jerusalem and the temple ; Christ was announced 
to proclaim liberty to the captives, and invited the laboring and heavy laden 
to come to him, and find rest for their souls. 

Some of the Jews were contented in Chaldea, and did not choose to re- 
gard the proclamation to return. So, many poor sinners are contented in 
their bondage, and disregard the proclamation of the gospel, etc. 

I come, now, to show more particularly how the yoke is destroyed " be- 
cause of ike anointing" Christ delivers by power, as well as by price. 
There is no intrinsic merit in the gospel, in and of itself, to convert 
sinners, but by the power of the Spirit accompanying the word. Men 
sometimes profess to have great power ; they will make laws to fine and 
imprison people, if they will not have their children christened, or if they 
will not pay towards building meeting-houses, or the support of the minis- 
try, or if they refuse attending a place of worship. If they possess so 
much power, would to God they would employ it to purpose. That if 
a man would not repent, he should pay five pound ; if he would not be- 



ELDER JOHN LELAND. 379 

iieve the gospel, he should pay ten ; if he would not love the Lord Jesus 
Christ with all his heart, might, soul and strength, he should pay fifteen j 
and, if he would not deny himself, take up his cross, and follow the Sav- 
iour, he should be put in the state prison for life. 

The power of the gospel consists in the authority with which its author 
is invested, who said, "All power is given unto me, in heaven and on 
earth." Christ promised to be with his faithful servants unto the end of 
the world. When he sent out his disciples by two and two, he sent them 
into the towns, cities, and villages, whither he himself would come. So he 
sends his Holy Spirit with his word to convince of sin, to discover the glo- 
ries and fulness of Christ, to apply the blood of sprinkling to the wounded 
conscience, to lead the soul to Christ, and to his precious promises. He is, 
also, a spirit of prayer and of supplication, as well as a spirit of grace, to 
sanctify and prepare his people for glory. God is always as good as his 
word, and his promises never fail ; his word that goeth forth out of his 
mouth, shall prosper in the thing whereto it is sent. So, when the gospel 
is preached in its purity, sinners are converted, and turn to the Lord. Great 
things have been achieved by the gospel, through the power of Christ, 
Witness its effects on the day of Pentecost, and during the apostolic age, 
and in subsequent periods, down to the present time. There is still the 
same promise and the same power, and Christ is riding forth majestically 
in the gospel chariot, from conquering to conquer. I have been endeavor- 
ing to recommend this gospel for nearly forty years, and have not grown 
weary in the service ; and I have witnessed the truth of God's word, in the 
conversion of many precious souls to the obedience of faith — to God be all 
the glory. Amen. 

" The foregoing,' 5 says the writer, " is but a sketch of the discourse^ 
which occupied nearly an hour in the delivery. In a few places, I have 
employed words to fill up the skeleton, that the thread may not be broken ; 
but, of far the greater part, the language is verbatim as delivered, and the 
sentiments and train are Leland's, particularly in the history of the kings,' 5 



THE 



JARRING INTERESTS OF HEAVEN RECONCILED 



BY THE 



BLOOD OF THE CROSS.* 



* First published in 1814. 



JARRING INTERESTS OF HEAVEN RECONCILED, &c. 



Colossians i. 20.— And by him to reconcile all things unto himself ; by him, I say, 
whether they be things in earth, or things in heaven. 

The reconciliation of Things in Heaven, is the part of the text which I 
shall attend to. 

Let reverence and humility possess my heart, while I develop the char- 
acter of the Deity — and let all who hear me, at awful distance bow. 

All the changes that have taken place from the beginning until now, and 
all that will take place hereafter, give to the Almighty no new ideas— fur- 
nish him with no novel matter for consideration. Things which are past, 
present, or to come, with men, are all in the eternal now of the great Je- 
hovah, and yet he speaks of himself (in anthropopathia) as if thoughts and 
designs entered his mind in a train of succession. 

The Divine Being is not composed of parts, or possessed of passions 
like men ; he, nevertheless, in condescension to our weakness, speaks of 
himself as having head, eyes, ears, face, mouth, nostrils, shoulders, arms, 
hands, fingers, feet, bosom, back, heart, soul, etc., as also being jealous, 
angry, contrary, pacified, reconciled, having his anger turned away, etc. 

Our text implies a contention in heaven, and that the Father of our Lord 
Jesus Christ undertook to reconcile the contending parties to himself, by 
Jesus Christ, and that Jesus obtained a peace among all the jarring inter- 
ests in heaven, by the blood of the cross. The particulars to be attended 
to, are, 

1st. To explain the cause of this contention. 

2nd. To nominate the parties at variance, together with their respec- 
tive pleas. 

3rd. To point out the person by whom, and the means by which this 
reconciliation was effected. 

First. I am to explain the cause of this contention. 

The Creator of the heavens and the earth, and all things therein, is a 
free, sovereign agent. He owes neither existence nor obedience to any 
other being. He is under obligation to nothing which we can conceive of, 
except the innate law of his nature, and the voluntary words of his mouth, 
neither of which stand opposed to his infinite freedom. 



384 THE WRITINGS OF 

But all rational creatures owe their existence and obedience to their 
Maker ; of course they are not free agents, any further than that they are 
left free in their wills, for they are all of them accountable to God for their 
works and words. 

The law of God is the eternal rule of right, binding on all rational crea- 
tures, and is, in all periods, places and conditions, that which is proper for 
them to do, and that which tends to their own happiness. It may, there- 
fore, be called, with propriety, the moral law of perfect order. It prohib- 
its nothing but what is injurious to men — it enjoins nothing but what leads 
to their felicity. 

Any transgression of this perfect rule is sin, for sin is said to be a trans- 
gression of the law. No action of man, which is not contrary to the holy 
law, can be called sin. Man, did, at first, by some cause, as unaccountable 
as inexcusable, abuse the freedom of his will — pervert his moral agency — 
break over the law of due order, and sin against his God. By one man 
sin entered into the world. 

Man, by sin, not only commenced rebel against his God, but, like an 
electric shock, it affected all his mental and physical powers, so that his 
transgressions increased like arithmetical progression. 

Angels were placed upon a footing of such independence, that neither 
the guilt nor misfortune of one could be transferred to another. But all the 
human race were to proceed from one progenitor, in a succession of pro- 
creation. If, therefore, the guilt of a crime, committed by a father, can- 
not be transferred to his child, yet the misfortune can, and generally is. 
In the case now before us, it is universally transferred. 

This rebellion of man, against his God, is that which gave rise to the 
contention in heaven, implied in the text. 

When this contention began in heaven, (to speak after the manner of 
men,) the great I AM arraigned the criminal man, and summoned all the 
contending parties to appear and make their pleas, before the great white 
throne of divine glory. Which leads me, 

Secondly. To treat of the contending parties and their pleas. 

The holy Law oegan. " My rise is not from revelation, although that 
does me honor : throughout the sacred volume I hold conspicuous rank, and 
have been magnified and obeyed by the son of God. But my origin is 
from the great scale of being itself, so that, if there had been no revelation 
among men, honor and regard would have been my due.* Yet with all 
the sacred majesty due to my character, man, the dependent creature, has 
risen in rebellion and disregarded my voice : not only in one instance, but 

* Though I am treating of events which took place before the world was peopled, and 
the law given to man, yet my arguments run through time, and treat of men and things. 
So God calls things that are not as though they were. 



ELDER JOHN LELAND. 385 

sin, taking advantage by me, has wrought in him all manner of concupis- 
cence, so that the imagination of his heart is only evil continually. 

Now we know a law is nothing without a penalty to enforce it, and a 
penalty threatened is but a piece of mockery, unless it is executed. In 
this case, therefore, should man escape with impunity, the divine govern- 
ment would be reduced to contempt, and every fugitive vagrant would be 
hardened in his wickedness. My demand, therefore, is, that man should 
die without mercy." 

Truth next approached the throne, and, after attending to and confirming 
all which the holy law had said, added, " The soul that sins shall die — cur- 
sed is every one that continueth not in all things which are written in the 
law — he that offends in one point is guilty of the whole — the wicked shall 
be turned into hell — in the day thou rebellest thou shalt surely die. These 
are true sayings of God :- sentences which came from the mouth of that 
Being who cannot lie : the veracity of the Almighty is therefore pledged, 
that the sinner, man, be speedily executed, without delay ; for, if sentence 
against an evil work be not speedily executed, the hearts of the vicious 
will be fully set on mischief, and nothing but anarchy and confusion will 
be seen in the empire." 

Justice then advanced with piercing eyes, like flaming streams and burn- 
ing tongue, like the devouring fire, and made his plea, as follows : " My 
name may sound inharmonious to the guilty, but that which is just must 
be right, and the least deviation therefrom must be wrong. I plead for 
nothing but what is just. I come not with an expost facto law, to inflict a 
penalty which was not known at the time the sin was committed, but I 
come to demand the life and blood of the rebel, man, who sinned with eyes 
epen ; for guilt will always stain the throne of glory, till vengeance is ta- 
ken on the traitor." 

Holiness then addressed the sovereign arbiter of life and death in the 
words following : " My name and nature forbid the continuance of the 
sinner, man, in the empire. He is full of wounds, and bruises, and putri- 
fying sores ; from the crown of his head to the sole of his foot, there is no 
soundness in him : among all his helpers there is no healing medicine, and 
if there was, yet he is so stubborn that he would not apply it. Therefore, 
as two can neither walk nor live together, except they be agreed, either 
the polluted sinner or consummate Holiness must quit the regions." 

By this time, darkness and smoke filled the temple, and seven thunders 
uttered their voices : 

" The flashes of vindictive fire 

Broke out impatient from the throne ; 

And the angelic messenger 

Wav'd his dread weapon, which, high brandished, shone, 

Thirsting for human blood ; — while hell grew proud, 

In hopes of prey, and laughed profanely loud." 
49 



386 THE WRITINGS OF 

The sun became black as sackcloth, and the heavens were all in angry 
convulsion — the earth shook to its centre, and the everlasting hills trem- 
bled. Angels stood astonished at the awful emblems of divine displeasure ? 
expecting each moment to see the rebel hurled to eternal darkness, as they 
had seen their fallen brethren, who left their first estate, in a former pe- 
riod. 

Omnipotence appeared as the executioner of the criminal clothed in pano- 
ply divine — robed in awful majesty — thunders roared before him— the 
shafts of lightning darted through the etherial vault — the trumpet sounded — ■ 
the mountains skipped like rams, and the little hills like lambs : even Si- 
nai itself was moved at the presence of the Lord. At the brightness that 
was before him His thick clouds passed, hailstones and coals of fire. In one 
hand he had an iron rod, with which he could dash his enemies to pieces 
like a potter's vessel, and in the other, a sharp sword with two edges. He 
set one foot on the sea, and the other on the earth, and lifted his hand to 
heaven. His face was awfully majestic, and his voice as the roaring of a 
lion, but none could learn, from his appearance, whether he chose to strike 
the vengeful blow, or interest himself in behalf of the criminal. At length 
he spoke. 

" I am able to destroy as I was mighty to create ; nothing is too hard 
for me to do. All worlds were spoken into existence by my word, and 
all material worlds hang upon nothing, through my power ; yet I have no 
will, no choice of my own. Let all the contending parties agree, and I 
am at their command, all acquiescent. The charges against the criminal 
as they now stand, will call for my vindictive stroke ; but, if any expedi- 
ent shall be found to overrule the pleas which have been made, when the 
final result is made, then I shall act. Vicious beings feel power, and 
forget right ; but omnipotence is governed by right. The works which I 
perform, are those which all perfections of Deity, in concert, point out." 

Wisdom then arose, and spake to the following effect : " Why is the 
decree so hasty from the king ? the matter is of the first importance. One 
soul is worth more than all the world. The pending decision not only 
^effects this one criminal, but the millions and millions of human kind. I, 
wisdom, dwell with prudence, and find out knowledge of witty inventions. 
I, therefore, object to the execution of the criminal, not to controvert the 
pleas of the law, truth and justice, but to wait until it shall be known 
whether man has any friend at court, who is wise, powerful, and good 
enough to relieve him in a way that law, truth and justice, will be satis- 
fied with." 

Love then comes forward in all its winning forms ; his bosom swelled 
with philanthropy, and his eyes bespoke the benevolence of his heart In 
mellifluent accents he began, " My name is love ; no one in heaven claims 
higher rank than myself, for God is love ; of course, none deserves to be 



ELDER JOHN LELAND. 387 

regarded more than I do. My love to man is everlasting, and neither 
death nor life, angels, principalities, nor powers, things present, things to 
come, nor any other creature, shall ever extinguish my love. 

Mine is an unchanging love, 
Higher than the heights above, 
Deeper than the depths beneath, 
Free and faithful, strong as death. 

Should the rebel, therefore, be doomed to perdition, with all his vast 
progeny, the cross of my love would cause eternal mourning in heaven : 
to prevent which, my fervent cry is, let the rebel live. 

Grace also appeared on the side of the criminal, and made the following 
plea; "if a creature receives from a fellow creature, or from his God, a 
compensation for any services rendered unto him, it is reward, and not 
grace ; but, if he receives a favor, for which he has no claim on the donor, 
it is grace. If, moreover, a donor confers a favor, not only on a needy 
creature, who has no claim on the donor, nor any thing to buy with, but 
on one, who, in addition to his need, has contracted guilt, and is an 
enemy to the donor, this is grace of a marvellous kind. This is my 
name, and this is my memorial, and shall be through all ages. To do 
good for evil, is God-like. My plea, therefore, is, that all the transgressions 
of the criminal may be blotted out — cast behind the back of his God— sunk 
in the midst of the sea, and he himself raised to a station far more exalted 
than he possessed before he sinned e If this should not be the case, grace 
would be a word without meaning, and the benevolence of Jehovah would 
be obscured forever." 

Mercy ; in concert with Love and Grace, was all divine oratory in favor 
of the rebel, and proceeded, " I cannot claim the same rank among the 
attributes of Deity, that wisdom, power, holiness, goodness, truth and jus- 
tice can, but, am myself the child of love ; or rather a new name given to 
love, since sin and misery have entered the moral system. All the essen- 
tial attributes of Jehovah, can have a free and full circulation in the Divine 
Being, detached from all creatures ; otherwise, divinity itself would not 
be self-glorious ; but mercy, (which always presupposes want and misery,) 
can have no seat in that divine circle, because there is no need or misery 
in the Almighty. 

The attributes of God are always spoken of in single number, thus : 
love, power, truth, justice, &c. and will not admit of the plural, loves, 
powers, truths, justices, &c. Now as the name mercy, admits of the 
plural, mercies, the conclusion is, that mercy is not an attribute. 

All the attributes of God can, not only have a free circulation in Deity, 
but, also, a full display to sinless creatures ; but, mercy cannot show her 
pitying face where need and misery are absent. 

If mercy is an attribute, then, sin and misery, were necessary among 



388 THE WRITINGS OF 

the creatures of God, otherwise, mercy must have continued dormant for- 
ever ; useless in the Creator, and unknown to the creatures. 

If mercy is an attribute, then the Creator was dependent on the crea- 
ture to do that for himself, which his maker could not do for him, himself, 
nor make the creature do, that which he forbid him to do, in order to re- 
duce himself to a condition where he could have a discovery of mercy. 

If sin was necessary, then, creatures should love that necessary some- 
thing ; and, if neccessary sin should be loved, why are men called upon 
to hate it and repent of it ? 

That sin adds anything to Jehovah, is inadmissible in idea. If any 
beings, therefore, receive any advantage from sin, creatures must ; but, 
where is there an individual in the universe, that can coolly say for him- 
self, or of whom it can be said, in truth, that he has received an advan- 
tage by sin ? If it cannot be said of an individual, it cannot be said of 
the universe ; for the universe is composed entirely of a multitude of units. 
Had sin never entered the world, love could, and would have raised crea- 
tures to a state exalted as mercy can expect or wish for; and all|the in- 
termediate evils would have been avoided. This would not have been 
the case, supposing love, grace and mercy, gain their suit, in behalf of the 
rebel man ; but, should he, or any of his progeny fail of deliverance, all 
their misery must be fathered upon sin. 

What idea can be formed of a being, whose essential attributes are such, 
that they cannot be revealed without the sin and misery of those to whom 
they are revealed. 

Justice is an essential attribute of Deity, which can shine as effulgent 
among the innocent as among the guilty, but when creatures are become 
guilty, the display of justice is punishment. So Love is an attribute which 
pervades the bosom of Jehovah, fills the angels with rapturous joy, and is 
the delight and companion of all that are innocent : but when innocent crea- 
tures fall into need and misery, the display of Love assumes my name, 
Mercy. As I, therefore, have a name in heaven' — as Mercy is magnified 
above the heavens— -as Jehovah is rich in mercy — and is the Lord God, 
gracious and merciful,.! plead for the life of the criminal at the bar." 

Here the pleas closed for a season, and profound silence filled the tem- 
ple of God. 

One thing appeared very remarkable in their pleadings : not the least ill 
will was to be seen personally existing among the disputants ; no false 
coloring, or black consequences were cast upon the arguments of each 
other. Law, Truth, and Justice never accused Love, Grace, and Mercy 
of disorganization or anarchy, because they pleaded for the life of man ; 
nor did the latter reproach the former with cruelty because they demanded 
his death, or represent the character and desert of the criminal less vile 
and obnoxious than the former. Perfect agreement had always existed 



ELDER JOHN LELAND. 389 

among them, and nothing that ever emerged, except the transgression of 
man, made them take different sides at court. 

After a solemn pause, the great I AM, the sovereign judge, delivered 
the following speech : " The statements and demands of Law, Truth, and 
Justice, against the criminal are well supported. Love, Grace and Mercy 
have discovered abundance of goodness and good will toward the sinner, 
but they have not shown any expedient how the law can be honored, truth 
supported, and justice satisfied, in the forgiveness of the rebel ; and unless 
such an expedient can be produced, man must die without mercy. If any 
of the celestial angels, or any being in the universe can suggest the expe- 
dient, the sinner lives — if not, he dies." 

He spake he closed— — but all was still, and silence reigned in 

Heaven ! 

The elect angels knew how Love, through a Mediator, could confirm 
innocent creatures in their innocency, but had no idea how criminals could 
be pardoned. 

At the instance of Justice, Omnipotence arose, like a lion from the 
swelling of Jordan, made bare his thundering arm ; high raised his brandish- 
ed sword ; waved his iron rod and advanced toward the rebel with hasty 
strides. 

Love cried forbear, I cannot endure the sight. 

The Law replied, cursed is every one that continueth not in all things 
written in the law to do them. The soul that sins shall die. 

Grace exclaimed, where sin hath abounded, grace shall much more 
abound. 

Truth said, in the day thou transgressest thou shalt surely die. 

Mercy proclaimed, Mercy rejoiceth against judgment. 

Justice, with piercing eye, and flaming tongue, said strike ! strike ! strike 
the rebel dead ! and remove the reproach from the throne of heaven. 

At this the angels drooped their wings, and all the harps of heaven 
played mournful odes. The flaming sword, to pierce the criminal came near 
his breast, and the iron rod, to dash him to pieces, like a potter's vessel, 
was falling on his head ; when lo ! on a sudden, the voice of Wisdom 
sounded louder than seven thunders, and made the high arches of heaven 
ring and reverberate. The voice said, deliver him from going down to the 
pit, for I have found a ransom. 

In that all-eventful crisis the eternal Son of God, in mediatorial, form ap- 
peared, clothed with a garment down to the foot, and girt about the paps 
with a golden girdle. Angels paid him profound reverence, the great I 
AM placed him at his right hand. He saw the ruined, guilty man, 
"And oh! amazing grace ! he loved ; 
With pity all his inmost bowels moved." 

He said, I was set up from everlasting, my goings have been of old, and 
my delights are with the sons of men. The sinner shall live. 



390 THE WRITINGS OP 

The Law, in awful majesty, replied, I am holy, just, and good, my in- 
junctions on the rebel were perfectly proper for a human being, and my 
penalty, which the rebel has incurred, is every way proportionate to his 
crime. 

Mediator. All you say is true. I am not come to destroy the law, but 
to fulfil. Heaven and earth shall pass away, but not a jot or tittle of the 
law shall fail. 

Truth. The lips that never spoke amiss, have said, that the wicked shall 
be turned into hell. My veracity is therefore pledged to see it executed. 

Mediator. That part of truth which was proper to reveal unto man, as a 
moral agent, has said as you relate, with abundance more to the same 
effect ; but that part of truth which the great Jehovah, my heavenly father, 
spake unto me, in the covenant of peace, which is made between us both, 
has declared, that, on account of an atonement which I shall make, sin 
shall be pardoned and sinners saved. 

Holiness. I am so pure that I never can admit a sinner into heaven. 
Nothing unclean or that worketh a lie, shall ever enter there.. 

Mediator. Provision is made in the new covenant, whereof I am the 
Mediator and Messenger, to remove the pollution as well as the guilt of sin. 
I have guaranteed that sinners shall be washed in my blood and made clean, 
and come before the throne of glory without spot or wrinkle, or any such 
thing. 

Justice cried out again, strike. 

Mediator. Not the sinner but the surety. 

Justice. Can heaven admit of a vicarious suffering ? 

Mediator. It is that which no government on earth ever will admit of, 
or ever ought to do, but is the singular article agreed upon in the scheme 
of salvation, which will astonish the universe in its accomplishment. 

I now appear in human form ; but in the fulness of time, I shall assume 
the nature, which I now appear in form of, shall be born of a woman, be 
made under the Law, and perfectly obey and magnify it ; which is all that 
the Law can require of human nature, in reason ; shall suffer that penality 
for sinners that justice will be pleased with, and God accept of; shall die 
and follow death to its last recess ; shall rise again with the same flesh and 
bones, and thereby obtain the victory over death ; shall continue a while 
in the lower world after I rise, to give incontestible proofs of the resurrec- 
tion, and then reascend the throne of glory. 

I have engaged to do everything in behalf of the sinner, that law, truth 
and justice can ask for, in a way of holiness, which will reflect the great- 
est honor on wisdom. 

Unchangeable love, grace and mercy will stimulate my heart, and Om- 
nipotence will execute my designs. 

In the mean time, the creature man is to live and propagate his species 



ELDER JOHN LELAND. 391 

to an immense host ; but in succession, one after another, all of them must 
die, and rest in death for a season ; for I have not undertaken to save them 
from dying, but to rescue them from death. 

Between this and the time fixed upon, when I am to pay the dreadful 
debt, make the great atonement and bring in everlasting righteousness, 
those of the human race, who repent of their sins, believe in my character, 
and obey my voice, are to be admitted into paradise, upon the dissolution 
of their bodies, on account of what I am to do, at the appointed time. 

After that period, when I shall do all that is necessary to be done to 
make an atonement for sin, the world will continue for a season ; but the 
day of days v/ill commence, the "great day of dread, for which all other 
days were made," will arrive : on that day, the dead shall all be raised, 
and those who are living on earth shall be changed from a mortal to an 
immortal state, and all of them shall come to judgment before my bar. 
Those who are like goats among sheep, like tares among wheat, who are 
unclean and polluted, who are lovers of transgression and haters of obe- 
dience, who have broken the law — wantoned with atoning blood, and done 
despite against the work of the Holy Ghost ; shall be expelled the king- 
dom — cast into outer darkness and knaw their galling bands forever. 

But the righteous, both those whose souls have been in Paradise, and 
their bodies sleeping in the dust, and those also who never shall have died, 
shall be admitted into the kingdom prepared for them— -shall enter into 
life eternal. 

Now, if any one in heaven has ought against this plan, let him speak ; 
for I have undertaken to reconcile all things and beings in heaven, to the 
salvation of man. He closed ! but O what rapturous joy beamed forth on 
every face in heaven ! Law, Truth, and Justice cried out, " It is all we 
want or wish for." Love, Grace, and Mercy shouted, " It is the joy of 
our hearts — the delight of our eyes, and the pleasure of our souls." The 
great I AM said, " It is finished — the expedient is found — the sinner shall 
live — deliver him from going down to the pit, for a ransom is found !" 
The angels, filled with heavenly pity and divine concern, who had been 
waiting in anxious suspense, through the important contest, now swept 
their golden harps and sang, " glory to God in the highest, peace on earth 
and good will to man. Thou art worthy, O, thou Son of God, to receive 
glory, and honor, and riches, and power, forever and ever. Man, though 
a iittle lower in nature than the angels, shall be raised a little higher, 
being in likeness of nature, more like the Son of God. While angels will 
be ever adoring confirming love through a Mediator, men will be extolling 
the riches of redeeming blood and the freeness of boundless grace." 

The great I AM then said to the Mediator, " For as much as thou hast 
undertaken to reconcile all things in heaven and in earth to me, and hast 
proposed a plan of reconciliation, in which all contending parties are agreed 



392 



THE WRITINGS OF 



— in which mercy and truth meet together ; righteousness and peace kiss 
each other ; justice and judgment surround my throne ; and mercy and 
truth go before my face : And whereas I am perfectly satisfied that thou 
wilt, at the time appointed, fulfil all thy engagements, at the expense of thy 
blood ; therefore, behold 1 give thee a name which is above every name — 
that at the name of JESUS every knee shall bow and every tongue shall 
confess. Thou shalt have dominion from sea to sea, and from the river 
to the ends of the earth. I will divide thee a portion with the great, and 
thou shalt divide the spoil with the strong. I will give thee the heathen 
for thine inheritance, and the uttermost parts of the earth for thy posses- 
sion. I will glorify thee with myself, with the glory which thou hadst be- 
fore the world was." 

I now proceed, thirdly, To point out the person by whom, and the means 
improved to effect this reconciliation. 

This I have already done, so far as it respects the new covenant agree- 
ment ; but the appearance of the person among men, and the means ac- 
tually administered, are yet to be considered. 

In the foregoing observations I have personified the perfections of God, 
and used arguments rather in an allegorical, visionary way, which I shall 
have no occasion to do in the subsequent remarks. 

Leaving, therefore, the great transactions which took place before the 
world was, (of which, however, many hints are given in scripture,) I turn 
my attention to those things which have taken place in time, on the face 
of the earth; being assisted by that guide which God hath given to men, 
the sure word of prophecy, which is a light shining in a dark place. 

Of revelation there are two kinds, oral and written. Oral revelation 
was first ; in this God made known his will to men, but left them no means 
of preserving it, only their memories : This register was treacherous ; and 
the communication from father to son, down through a succession of 
generations, greatly obscured and perverted what was first revealed. It 
is from this source, however, that those nations destitute of written revela- 
tion, get their ideas of the future state of the soul, after the body is dead. 
After letters became of use among men, Moses, and many others were 
inspired, to record what God, at various times and in various manners, re- 
vealed unto men. From this source men obtain information, that God can 
pardon sin, and that he will raise the dead, &c. 

The Grecians, with all their improvement in philosophy, gained no 
evidence that the dead could be raised. This appeared to them a thing 
incredible. Hence, when their friends died, they gave themselves up to 
excessive sorrow, having no hope in the resurrection. Their philosophy 
could no more account for the resurrection, than it could for creation. 
Upon the reduction of the Greeks, the Romans arose to the pinnacle of 
fame ; but with all their military conquests and political maxims, they 



ELDER JOHN LELAND. 393 

never found out how crimes could be pardoned. In their g®vernment, they 
did not admit of an innocent man suffering stripes or death for the crimes 
of one who was guilty, and had no idea that their gods would admit of it. 
The Jews, to whom were committed the oracles of God, read and believed 
that the Messiah would come ; but they formed an idea that he would 
appear an illustrious potentate, and restore the civil kingdom of the house of 
David, again to Israel. The rest of the nations were as barbarous and 
cruel in their laws and customs, as they were ignorant and superstitous in 
their religion. 

In this condition the world was, when the due time, appointed by the 
Father of all worlds, arrived for the Mediator to appear on the earth, and 
make reconciliation to God by his own blood, for the sins of the people, 
according to the great plan which was formed before the world was. 

That there was such a person on earth as Jesus Christ, we have as good 
reason to believe, as we have to believe that there was such an emperor of 
Rome as Augustus Caesar, in whose reign it is said, the child Jesus was 
born ; as sacred and profane history treat of both. And that Jesus said 
and did that which is recorded of him, we have no more reason to doubt, 
than we have to doubt whether Demosthenes, Cicero, Alexander, and 
Julius Caesar said and did the things recorded of them. 

That the four Evangelists gave a true history of Jesus, is a rational con- 
clusion ; for when Constantine established Christianity in the empire, and 
received Christ Jesus as a God to adore, greater than Jupiter, he caused 
no other history of him to be written, than that which was extant. 

That the Bible in general, the New Testament in particular, is as true 
as other histories are, not to say more true, we have abundant reason to 
believe ; it has been as much contested by its enemies as any history has, 
and has hitherto triumphed. 

For the sake of argument, and to lead on to that which I have in view, 
let it be conceded, that the New Testament stands on a level with other 
histories, not written by inspiration ; true in its prominent features, but 
subject to error in some circumstances. On this footing, how far it ex- 
ceeds all other histories, because it details facts infinitely more important. 

Should a messenger come to any of our houses, with intelligence that a 
sparrow had dropped a feather in the field, and produce such evidence that 
we should believe him, without any kind of doubt, the report, though true, 
would be of very small consequence. Let another messenger arrive and 
inform us that the earth had taken fire at the seaboard — that the mountains 
were melting, and all was consumed one thousand feet deep — that it raged 
with amazing velocity, in a direction towards our dwellings, and that, with- 
in a few hours, it was morally certain, that we should share the same fate 
in the conflagration, that thousands already had done. If the evidence 

50 



394 THE WRITINGS OF 

which the last messenger produced, was equally good with that of the first, 
his report would certainly concern us much more. 

So in the present case. The histories which come before us, treat of 
the boundaries of countries — their natural curiosities — their mountains, 
streams and bays — their produce and animals — the manners, laws, gov- 
ernment, and religion of the inhabitants — the talents and exploits of their 
first rate men, etc. 

But when we turn our eyes to the Bible, we are there informed how 
the world was made, and by whom — how apostacy, disease and death en- 
tered the world — how Christ came into the world and died for sinners, 
that they might live. Here we learn the moral character of God, and the 
accountability of all rational creatures. In this book, we are informed how 
sin can be pardoned, and how the dead can be raised. This book assures 
us that the earth will be dissolved, the dead raised, the general judgment 
commence — the righteous taken from the wicked and placed in life eter- 
nal, and the wicked cast into everlasting fire. 

The history of the late French revolution may contain a thousand false 
statements ; but there are four facts so well supported, that no men ques- 
tion them. 

1. They revolutionized from their former government. 

2. They beheaded Louis, their former king. 

3. Their conquests have been extraordinary. 

4. Bonaparte is now their emperor. 

Now, if we suppose the Bible is fraught with many mistakes, and as full 
of error as the history just alluded to ; yet, allowing it equal credit, there 
are four facts, at least, which admit of no douht. 

1. That all men have apostatized from God, and thereby exposed them- 
selves to misery, death and hell. 

2. That Jesus Christ was God incarnate, and made such an atonement 
for sin, that all those who repent and believe in him shall obtain pardon 
and life everlasting. 

3. That Jesus Christ did rise from the dead, and will, in the fulness of 
time, raise the bodies of all the dead. 

4. That God has appointed a day, in which he will judge all rational 
beings by Jesus Christ ; when every one will receive a reward, according 
to the deeds done in the body. 

The Bible is reprobated by many on account of the many contradictions 
which it is said it contains. But are these contradictions certainly con- 
tained in the Bible 1 How many absurdities and contradictions are found 
by a young student in the mathematics, which age and experience dispel ; 
and, as the scholar grows sage, he condemns his former ignorance and 
rashness. In this case, also, many things which appear contradictory, to 
a novice in divinity, in greater maturity, appear, not barely reconcilable, 



ELDER JOHN LELAND. 395 

but as harmonious links in the great chain. The great age of the Scrip- 
tures — the different habits, customs, and dialects of the ancients from ours, 
may account for many seeming contradictions which are to be met with 
in them. But, if there are are some real contradictions in the Bible, re- 
specting places, names and numbers, (occasioned by the many transcrip- 
tions and translations which the writings have passed through,) must the 
facts, therein detailed, be considered as false accounts ? As well may the 
four things respecting the French nation be considered forgeries, on ac- 
count of the mistakes in the history of the French revolution. 

It is true, that there are some things recorded in the Bible, of which the 
laws of nature afford no parallel. This is the case in the creation of the 
world, and in the resurrection of the dead ; nevertheless, the first has taken 
place, and the last will. Let those who disapprove of the last, confute the 
first. To believe these-facts, I confess, requires faith of the marvellous 
kind ; but, not to believe the divinity of the Scriptures, requires a more 
marvellous faith. For sublimity, majesty, picturesqueness and politeness, 
no book besides bears any comparison to it. 

For sublimity, read Solomon's prayer^ at^he dedication of the Temple, 
and the prayer of Jesus, in the seventeenth chapter of John. For majesty, 
see the eighteenth Psalm, and the third chapter of Habakkuk. For pic- 
turesqueness, observe the figures in Job, the tropes in Isaiah, and the rhe- 
toric in Paul's Epistles. Fgr politeness, look over the book of Ruth, and 
the precepts of the New Testament, which, on the subject of good man- 
ners, as far exceed any of the writings of Greece, Rome, France, England 
or America, as the brightness of the sun surpasses the rays of a candle ; 
and, therefore, to believe that they are of human invention, requires a 
faith more marvellous, than it does to believe any article therein re- 
corded. 

The existence of the New Testament, proves that it was written by some 
hand. The writers must have been either bad, designing men, or good, 
honest historians. 

If the writers of it were deceivers, it is unaccountable that they should 
form a book to condemn .themselves. The world affords no parallel to 
this. Surely the writers of it would have omitted their own errors, and 
covered their own crimes, if they had been evil inclined ; but this they 
have not done. 

To suppose that bad men should ever have formed such a book, which 
condemns every species of wickedness, requires faith so marvellous, that 
it must be unreasonable. 

The conclusion, therefore, is, that the writers of the New Testament 
were true men, and wrote, as they pretended, by the finger of God. From 
this history, therefore, I now proceed to state and support the things which 
remain to be canvassed. 



396 THE WRITINGS OF 

The appearance of the person on earth, by whom, and the means by 
which the reconciliation of all things in heaven is effected, are yet to be 
considered. 

That Christ, the Mediator, is the person, by whom, and what he did and 
suffered, particularly the blood which he shed on the cross, is the means 
of this reconciliation, our text declares. 

I shall investigate the subject, by examining what the great errand of 
Christ to this world was ; and the works which were necessary to 
be performed by him to accomplish his embassy. His errand into this 
world, may be briefly summed up, by extracting a few texts of Scripture. 

" The father sent not his son into the world to condemn the world ; but 
that the world, through him, might be saved." 

" For this purpose was the son of God manifested, that he might de- 
stroy the works of the devil. I am come to seek and save that which was 
lost. The Son of Man is not come to destroy men's lives, but to save 
them. I am come that they might have life, and that they might have it 
more abundantly. Forasmuch as the children are partakers of flesh and 
blood, he also himself took Qart in the same, that through death he might 
destroy death, and him that hath the power of death, that is the Devil ; and 
deliver them who, through the fear of death, are all their life time sub- 
ject to bondage." 

From these, and many coincident texts, it is evident that the salvation 
of men, was the object of the embassy of Christ. 

Some, however, conclude that it is beneath the dignity of God, ever to 
act from motives beneath his glory ; and, therefore, the glory of God was 
the highest motive that Christ could have in coming into this world, and 
dying on the cross. 

I feel no disposition to dispute the point with those good souls who are 
jealous for the glory of their God j but would just reply, that the essential 
glory of God cannot be added unto, by all that God and man can do ; nor 
can 'his declarative glory appear more conspicuous in his own view, on 
account of anything done by him, or by his creatures. What, therefore, 
displays the glory of the divine character mostamong his creatures, is most 
for his glory. Now, as nothing ever done among men, made equal dis- 
play of the moral perfections of God, with the death of Christ for sinners, 
we may safely say, that God has his own glory always uppermost, and yet 
the very object of Christ's mission, was the salvation of men. 

The works, which were necessary for him to do to accomplish his great 
undertakings, were : — 

1. To keep the precepts of the law. 

2. To give evidence of his complex character, and show forth his 
glory. 

3. To suffer for sinners, and make an atonement for sin. 



ELDER JOHN LELAND. 397 

4. To disconcert the schemes of Satan. 

5. To conquer death. 

Of these, I shall treat particularly. 

First. To keep the precepts of the law. 

I can form no idea of human nature being free from the obligation of 
the law ; consequently, when the Word was made flesh, manifested in 
flesh, Immanuel was under the same bonds to keep the law, that Adam, 
Abraham, Moses, or any of us are. Perfect obedience he owed to the 
law ; and this obedience was necessary for himself, as a failure would 
have been fatal to the last degree. If this statement is just, then his per- 
fect obedience to the moral law formed no part of that merit by which we 
are justified. When a man pays his debt, he does a good deed, but nothing 
meritorious. So the obedience of Christ discharged what he owed to the 
law, but formed no part of the atonement. 

Two advantages, however, we receive from this moral obedience. 

1. We have him as a perfect example, and see what human nature is 
capable of. 

2. As he was entirely free from sin, he was a proper lamb, without spot, 
to be offered for a sacrifice to take away sin. 

But, as Jesus Christ was made under the law — that law which was equally- 
binding on him and on us — so hewas under another law, which none of us 
are. I call it a law, because it had the force of law in it : I mean the stipula- 
ted articles of agreement, which he voluntarily engaged to fulfil in the great 
covenant of peace. His obedience to this law was meritorious, and by this 
obedience many are justified. This law included all his mediatorial works 
and sufferings, " for he learned obedience by the things which he suffered. " 

It is sometimes said, " that Christ obeyed all the precepts of the moral 
law, and bore the penalty, or curse of the same law, for us." But the 
propriety of the saying is difficult to conceive of. If Christ obeyed all the 
precepts of the law for us, then for us there was no penalty due ; other- 
wise punishment would be inflicted where there was no crime. It is best, 
therefore, to say, that he obeyed the law for himself, and suffered the pen- 
alty for us. " He bore our sins in his own body on the tree." 

Second. It was necessary that Christ should give evidence of his com- 
plex character, and show forth his glory. 

That Christ was the " true God and eternal life," the Scriptures declare, 
and his word and works confirm the same. The winds and the seas obeyed 
his word. 

The works which he did, in healing the sick and raising the dead, are 
works that none but God can do, or otherwise they must be done in the 
name of the Lord. The prophets and apostles did these works in the 
name of the Lord, by faith and prayer, but Jesus did them, not in the name 
of another, by prayer, but authoritatively, in his own name, which proves 
that he was God. 



398 



THE WRITINGS OF 



Both Jews and Christians believe that •'•' none can forgive sins but God 
only ;" and Pagans have the same notion of their gods : but Jesus wrought 
a miracle, to prove that " the Son of Man had power on earth to forgive 
sins/"' Now. as God would not have assisted him to work a miracle to 
support imposture, it follows, of course, that he could forgive sins, which 
none but a God can do. Hence the evidence that he was God. 

No being but God is omniscient : He only knows the hearts of all men : 
This knowledge, however, Jesus had ; He knew his enemies, that they had 
not the love of God in them : He perceived their thoughts, and knew what 
was in man. Surely then he was God. 

The incommunicable name of the Almighty. Jod he van he. translated 
Lord, is found more than six thousand times in the Old Testament. The 
word comes from a verb, which signifies to he, and is expressive of the 
external existence of the great Supreme. Many of the texts in the Old 
Testament, where this word is found, are applied to Jesus, in the New Tes- 
tament. If, then, the Xew Testament writers understood themselves, Je- 
sus is JehovaJi, God eternal. 

The names, in general, by which the Holy One of Israel is called, in 
the Old Testament, are also given to Christ, either in the Xew Testament, 
or in those prophecies, which manifestly treat of the Messiah : such as the 
First and the Last — the Everlasting Father — the Creator — Deliverer — ■■ 
Redeemer — only Saviour — Shepherd — Husband, etc. 

As Jesus Christ, in the beginning, laid the foundations of the earth — as 
by him all things were created — as the creative word was God — as he up- 
holds all things by the word of his power, he must be God essential. "In 
him dwells all the fulness of the God-head bodily.'" 

We cannot form a higher idea of Deity, than that he is the Creator and 
Preserver of all worlds — the Redeemer and Saviour of men, and these 
works are the works of Christ. Now. if we suppose he was only an ex- 
alted creature, and that he, by a delegated power, has done and still does 
all these mighty works, we are entirely at a loss how to conceive any dif- 
ference that can exist between the Creator and the creature — the Author 
and the agent, and must consequently form the conclusion, that the Al- 
mighty Creator has made a creature equal to himself. 

But as he was God essential, so he was man real. 

The assumption of Christ in human nature, was anew thing in the earth 
which the Lord created. That a woman should compass a man— a virgin 
conceive, by the power of the Holy Ghost, and bring forth a holy thing, 
which should be none other than the Son of God. is a mystery of godli- 
ness so great, that we can no more account for it than we can account for 
the creation of the world, or for the resurrection of the dead: and yet. 
with the two last articles, is equally true. The hungering and thirsting of 
Jesus— his weariness and sleeping — his weeping, praying, crying, sighing, 
bleeding, groaning, dying, flesh and bones, all declare that he was man. 



ELDER JOHN LELAND. 399 

As man he was sorely tempted : as God he could not be tempted. As 
man, by grace, through striving and praying, he withstood every tempta- [ 
tion, and thereby gave the fullest evidence of his human virtue. 

Had the attacks of the enemy been at his God- head, they would have 
had no impression, and therefore would not have made the soul of Christ 
" exceeding sorrowful, even unto death." And if the conquests which the 
Saviour obtained over Satan, had been solely by the Deity, it would have 
been like the conquest of a giant over an infant, and not like the conquest 
which virtue gains over vice, in long and doubtful contest, to the last ex- 
erting every effort, and triumphing at last, to the wonder and astonishment 
of all that behold. That the sufferings and victory of Jesus are spoken 
of in the Scripture, in this last sense, is very evident. 

As Christ was, in truth, God and man, so he gave the fullest evidence of 
his complex character, and calls upon men to believe in him as such a being, 
upon the rational evidence which he has given — evidence of an hypostati- 
cal union, which creatures cannot comprehend, and has said, " if ye be- 
lieve not that I am he," the pi-omised Messiah, " ye shall die in your sins." 
Third. He came also to suffer for sinners and make an attonement for 
sin. 

It would be extremely improper to admit of a vicarious punishment in 
the governments on earth, for by it the innocent would be punished, and 
the guilty be hardened to repeat their crimes : whereas, the very design of 
civil government is, to protect the innocent in their rights, and punish the 
guilty, and the guilty only. 

But in the divine government, where the actions and motives of all men 
are perfectly known, without evidence — where He that suffered death for the 
guilty, had power to rise again, and thereby prevent any loss of subjects 
in the state — where He, who suffered for the guilty, had the power to 
change the hearts of the transgressors, and make them true men, and 
thereby prevent future crimes — the objections which forbid a vicarious 
suffering among men lose all their weight. 

That Christ Jesus suffered, groaned, bled and died for sinners, is abun- 
dantly proved in scripture; and that his sufferings, in soul- and body, were 
exquisitely painful, beyond what we can conceive of, seems evident from 
the expressions used by himself, and his historians, when he was in his 
agony. 

The nature of his sufferings, in some respects, is exceeding difficult to 
form an idea of. 

I once believed that the sufferings of Christ were exactly such as damned 
souls endure, but have seen cause to question my former belief. Wherein 
do the torments of damned souls consist ? Are they sovereignly imposed, 
or are they naturally incurred, or both ? I mean, do they all arise from 
the pressures of guilt and shame, or does the righteous Judge inflict stripes 



400 THE WRITINGS OF 

on them, besides what torments they feel within ? When a criminal is 
exposed and condemned, his personal guilt is a severe scourge for his 
crime, but still he has the lash of the law to bear besides. And is this 
the case with the guilty sinner ? When a sinner is given up to the fury 
of Satan and sin, his torment must be exquisite, for sin seems to form the 
quintessence of hell. And yet the language of the Bible, which is to be 
preferred above all logical arguments, is, that sinners shall be beaten with 
stripes. 

It appears as safest, therefore, to conclude, that part of the sufferings of 
miserable souls arise from the dominion and guilt of sin, which is torment 
of itself, and part proceeds from the judicial hand of the righteous judge, 
and yet it is difficult to conceive how instruments of torture can be found 
in that being, who is essentially Love : but as difficult as it is to conceive 
of, if we do not admit of the idea, we are entirely at a loss to conceive of 
the nature of Christ's sufferings, for he did not assume a guilty nature ; 
he never transgressed the law, and therefore he could not feel the personal 
remorse that sinners do, when given up to the dominion and guilt of sin. 
Yet his sufferings were extreme, as his words, his agony, and his bloody 
sweat declare. 

Some have supposed that the sufferings of the Saviour consisted in the 
fear of death and in dying. But this supposition, if true, would render the 
mighty conqueror void of courage, and more timorous than thousands of 
thousands who have braved death without a groan. 

On the whole, it may be concluded, that the part of a sinner's torment, 
which is judicially imposed, the Saviour could and did endure ; but that 
part which arises from guilty remorse, from the dominion and fury of 
sin, he could not and did hot endure. I say he could not ; for it is beyond my 
comprehension, to conceive how guilt can be transferred from one to another. 

The weakness of Christ must ever be in view, as well as his strength. 
The prophecies and history which treat of the sufferings of Jesus, repre- 
sent his sorrows as rising and falling like the tide. As a God he knew, 
and as a prophet he foretold of his conquest over death ; but if he did not 
(through the weakness of human nature) sometimes doubt about the resur- 
rection of the dead, it is not easy to conceive how he could be tempted in all 
points like unto his brethren. None had ever been raised from the dead, with 
immortal bodies, when Jesus was on earth. The regions of death had nev- 
er been explored by himself; and the certainty of his rising from the dead, 
at times hung exceedingly gloomy on his mind. All was here at stake ! 
On this pivot the beam turned for eternity ! By man came death ; and if 
by man death could not be destroyed, then an enemy would triumph, Christ 
fail of his crown, be crossed in bis love, and all the human race be eter- 
nally lost. When all this was at a risk, we may easily conclude, that eve- 
ry doubt in the mind of the Saviour of his obtaining a complete conquest 
over death, filled his soul with exceeding sorrow. 



ELDER JOHN LELAND. 401 

With the light which I now have, I consider this struggle in the mind of 
the suffering Mediator, to have formed a very essential part of his suffer- 
ings. Nor do I know any light in which Heb. v. 7, can be so naturally 
understood : " Who, in the days of his flesh, when he had offered prayers 
and supplications, with strong crying and tears, unto him that was able to 
save him from death, and was heard in that he feared." 

But whether this mode of reasoning does honor to the subject or not, one 
thing is certain, viz., Christ has suffered for sin, for sinners, for the un- 
godly ; and made such atonement for sin as the great JEHOVAH is pleased 
with, and on account of what Jesus has done, he can be just, and justify 
the ungodly who believe. Though, as a lawgiver and judge, he was angry 
with men, yet, through the mediation of Christ, his anger is turned away, 
and he comforts them ; and he will give eternal life to all who obey him. 

Peace is obtained by the blood of the cross — the blood of Christ speak- 
eth better things than the blood of Abel. We have redemption through his 
blood, even the forgiveness of sins. Ye that were sometimes far off, are made 
nigh by the blood of Christ. He hath washed us and made us clean in his own 
blood. His blood he sprinkled o'er the burning throne, and turned the wrath 
to grace. The Father lays his thunder by and looks and smiles, and loves. 

Fourth. Another object of Christ's mission was, to disconcert the schemes 
of Satan. 

The early attacks of Satan on the parents of the human race, were suc- 
cessful in their seduction. As it is criminal to sin, either with or without 
temptation, so likewise it is criminal to tempt the innocent to commit sin. 
The Devil first sinned himself, and then tempted and deceived Eve to 
transgress, which finally brought on the rebellion of Adam. 

When the Lord God came into the garden, and summoned the tempter 
and the tempted to appear at his bar, he said unto Satan, " because thou hast 
done this, I will put enmity between thy seed and the woman's seed ; it 
shall bruise thy head and thou shalt bruise his heel." Christ Jesus was 
the seed of the woman, whose heel, the inferior part, the human nature, 
was bruised to death by Satan and his auxiliaries. But the head, the wis- 
dom and deep concerted schemes of Satan, were all to be disconcerted by 
Christ. And for this purpose was the Son of God manifested, that he might 
destroy the works of the Devil. The Devil sinned from the beginning ; was 
the first sinner, and therefore sin is called his work. The Devil is a liar, a 
deceiver, and a sinner. But Jesus destroyed his lying, by speaking the truth ; 
his deceit, by sincerity ; the sin which he introduced, by holiness of life, and 
by suffering for sin ; bearing sin in his own body on the tree, and thereby 
making an end of sin in one day. 

As the Devil introduced sin among men, which brings on death ; and, 
as Satan lives and reigns in the department of death, it is said that he has 
the power of it ; but Christ has assumed the nature of man (flesh and 

51 



402 THE WRITINGS OP 

blood) that he might destroy death, and him that had power of it, that is 
the Devil. 

By the conquest that Christ obtains over the Devil, we are not to under- 
stand that the Devil will be annihilated, nor yet that his enmity will be 
destroyed ; but, the usurper will be bound in chains, and confined in the 
bottomless pit; and, all who are ultimately deceived and ruined by him, 
instead of honoring their leader, will reproach him for his folly, usurpa- 
tion, and temptations. 

It should be noticed, that Satan has his synagogue, as well as his palace ; 
his religion, as well as his politics. The golden calves of Jeroboam, are 
called devils ; and idolatry is a work which Satan has instituted for re- 
ligion ; but Christ came to destroy this work from among men, and turn 
them to the worship of the true God. 

I proceed to show, 

Fifth. That it was necessary for Christ to conquer death. 

Persecutions, captivity, and anarchy, are called death, as well as the 
dissolutions of the body, the apostacy of the soul, and the punishment of 
both soul and body in hell. These deaths all entered among men at the 
door of sin. But, that all these deaths were contained in the first threat- 
ening of God to man, viz. In the day that thou eatest thereof thou shaft 
surely die, is more doubtful. It is pretty evident that the depravity of 
the soul took place before the test ot Adam's obedience was broken ; 
for, if his mind had not first been corrupted, he would not have rebelled. Lust 
did first conceive, before it brought forth the action of sin. If, therefore, 
the internal depravity preceded the transgression of eating of the prohib- 
ited tree, it could not be the penal consequence thereof. 

And further, it is difficult to distinguish between moral depravity, (often 
called spiritual death,) and sin itself. Now, with what propriety could 
God have said unto Adam, " In the day thou sinnest, thou shalt surely 
die." 

Nor is this all. To be carnally minded, is death; the carnal mind is 
enmity against God, &c. Here the inspired description of spiritual death, 
is, to be under the government of a carnal, envious, irreconcilable mind. 
If spiritual death, therefore, was included in the threatened penalty, God 
must have said, " In the day that thou eatest thereof, I will make thee a 
carnal, irreconcilable enemy to myself." 

Supposing a father should lay his injunction on his child, not to leave 
the place where he was, and go to a certain tree : to make this injunction 
effectual, he should, moreover, threaten him with stripes if he disobeyed. 
The child, however, should break over the prohibition of the father, and 
run to the interdicted tree : on his way a poisonous adder should leap at 
him, and inject a deadly poison into his flesh and blood. In this supposed 
instance, it could not be said that the deadly poison was any part of the 



ELDER JOHN LELAND. 403 

father's threatening, nor could the calamity of the child exempt him from 
the threatened stripes. 

From these remarks, it is safest to conclude, that, although the world is 
in a deplorable state of depravity, yet moral depravity, which is called spir- 
itual death, was no part of the threatening of God to Adam. 

There is a doleful state of existence frequently spoken of in the Scrip- 
tures : hell, hell-fire, everlasting fire, eternal fire, everlasting punishment, 
everlasting destruction, the second death, etc. In common conversation, 
it is most frequently called eternal death, and this death is supposed, by 
many, to be included in the threatening of God to man, which we are treat- 
ing of. 

But, if moral death is excluded, eternal death cannot be included, for 
moral death is such an essential part of eternal death, that the last cannot 
exist where the first is absent. 

Furthermore, the death which was threatened, was to take place on the 
day of transgression ; whereas, Adam and Eve did not experience eternal 
death on the day in which they fell ; if they had experienced it their bodies 
must have been immortalized, and, with their souls, have been in a state 
and condition in which they could not have propagated their species. 

But natural or corporeal death was included in the threatening. Whether 
there was a poisonous quality in the fruit which grew on the forbidden tree, 
which mortalized Adam and Eve, from which death immediately began to 
prey on them, by disease, or whether disease was a penalty inflicted on them 
for transgression, are questions attended with some doubt. 

If the fruit was poisonous in its nature, and tended to mortalization and 
death, then the prohibition of God was only cautionary, to preserve the 
new made pair from poisoning themselves to death: and, if this "was the 
case, then, if there had been no prohibition, and they had eaten of it by 
mere accident, it would have had the same effect. But, if all this was 
true, (which, to me, is highly probable,) still the prohibition was made the 
test of Adam's obedience. So the rainbow, though depending on a natu- 
ral cause, was made a token of the covenant made with Noah. 

If, on the other hand, there was no poisonous quality in the fruit, but it 
was prohibited, simply, as a test to Adam, then, by eating, he did not mor- 
talize himself, but only rebelled against his God, and for his rebellion, mor- 
tal disease was that day implanted in him, which neither food nor physic 
can remove. 

In either of the cases, death began his career on the day of the trans- 
gression : a career, which, if I may be allowed to personify death, he has 
unweariedly been pursuing ever since, and which he will pursue, until 
Adam, in all his offspring, shall fall before him. 

The first great threatening of God to man, has its full accomplishment 
without abatement. In this instance, the Almighty does not recede from 



404 THE WRITINGS OF 

his word. The coming of a Mediator into the world, has in no degree 
mitigated it, for the blessed Saviour did not come to save men from dying, 
but leave them all to die, as universally as though he had not come ; but 
he came to destroy death and raise the dead — to swallow up death in vic- 
tory — to take captivity captive, and deliver those who are appointed to die. 
As death came by man, so by man shall death be destroyed, for, as in Adam, 
all died, so, in Christ, shall all be made alive. 

My proposition is, that Christ came to destroy death. 

He first destroyed death in himself: he had power to lay down his life 
and take it again ;• he died through weakness, but rose again by the power 
of God. 

The resurrection of Christ, is abundantly proved in the Scriptures, and 
let the man who can comprehend eternity, and mete out immensity — who 
can conceive of the mode of external existence, and account for the cre- 
ation of the world — who can tell where the winds began to blow, together 
with their destination, and measure the depths of the sea — who can fill the 
high heavens with loud thunder, and dart the shafts of lightning through 
the ethereal vault — who can shake the earth to its centre, and swell the 
seas into raging fury ; let such, and none but such, contend with their Ma- 
ker, exalt reason above revelation, and deny the resurrection of the dead. 

I have now briefly attended to what was first proposed, and considered i 

1st. The cause of the contention in heaven. 

2d. Spoken of the parties at variance, together with their respective- 
pleas. 

3rd. Treated of the person, by whom, and the means by which a recon- 
ciliation was obtained. 

These particulars were drawn- from the text : That God undertook, hp 
Christ, to reconcile all things in heaven, to himself ; and that Christ effected^ 
the work by the blood of the cross. 

Two things more present themselves- to view, on repeating the text. 
First, by all things in heaven, we may understand the spirits of the just 
which were in heaven, when Christ died on the cross. By virtue of the 
ancient engagement of the Mediator, these souls were admitted to heaven, 
but the price of their reconciliation was not paid until Jesus died on the- 
cross, and thereby made remission for sins that were past. The sins of 
Abel, Noah, Abraham, &c, were as much atoned for by the sufferings of 
Christ, as the sins of any who were then living ; so that whether his peo- 
ple were on earth or in heaven, Christ obtained peace for them, by the 
blood of his cross. 

Secondly. By all things in heaven, we may also understand the angels 
in heaven. These angels, it has been suggested, were confirmed in thei 
innocency, through a Mediator,- but, as they never apostatized into a stat 
of opposition to God, they could not be reconciled in the same sense that 



ELDER JOHN LELAND. 



405 



sinners can be ; but, in another sense, they could be. Angels are holy, 
and could never be reconciled to dwell with unholy sinners in heaven ; 
and, especially, to see them rise to heaven at the expense of God's law, 
justice, and government. But, when they saw how peace could be ob- 
tained by the blood of the cross, how the law could be honored, justice 
satisfied, and the divine government supported, in the pardon of sinners ; 
and, also, how sinners could be delivered from the dominion of sin, and 
cleansed from all pollution, they were entirely reconciled to the plan of 
God, and to the accession of sinners into heaven for their companions. 
These things the angels desired to look into, and are so well pleased there- 
with, that there is joy in heaven among the angels of God, when one sin- 
ner repenteth. 

Now unto the king eternal, immortal, and invisible, the only wise God, 
be glory and honor, world without end, Amen. 



406 THE WRITINGS OF 






MISCELLANEOUS ESSAYS, 

IN PROSE AND VERSE.* 



NUMBER ONE. 

WHICH IS BEST, THE HYPOCRITE OR THE CLOWN ? 

The precepts of the New Testament as far exceed the maxims of Lord 
Chesterfield, on the subject of good manners, as the light of heaven exceeds 
the feeble taper of a glow-worm. Those infallible precepts paint hypocri- 
sy, in all its horrid forms, with the blackest shades, and affirm that men- 
pleasers cannot be the servants of Jesus Christ. At the same time, they 
enjoin on us, to be courteous — to study to be quiet — to do good for evil — 
to give offence to none — to be patient towards all men — to follow after the 
things that make for peace — to do all in our power to live peaceably with 
all men, etc., etc. From these, and such like observations, it looks as if 
virtue lay in the medium between the parasite and the cynic — the flatterer 
and the clown. The customs of this world are not altogether friendly to 
moral virtue ; nor are individuals entirely in the habit of it. Individuals are 
prone to call their misanthropy by the name of honesty, candor, or a sa- 
cred regard for truth ; while they christen their hypocrisy, by the name of 
gospel courtesy. They give their vices the names of virtues, that others 
may esteem them such. On the other hand, when individuals are as 
nearly right as the state of things admits of in this world, their best exer- 
cises are abused by the censorious many. When the individual is solemn, 
he is said to be churlish — if he is sociable, it is vanity — if he is recluse, he 
is monkish — if he mingles with others, he is as bad as any of them — if in- 
dustrious and frugal, he is a servant of mammon — if devotional, he is in- 
dolent — -if he pleads for his just right, he is a knave— if he gives up his 
right, for the sake of peace, he is a fool. 

But, to come closer to the question at the head of this number. Sir 
Isaac Newton was persuaded by his friends to marry. He excused him- 
self, by saying he had no time to court a wife. His friends said they 
would assist him, by sending to his apartment a woman of worth. He 

* Published some time since 1810, the precise year not known. 



ELDER JOHN LELAND. 407 

thanked them for their offer, and promised to receive a visit from her. 
His friends applied to the woman, and requested her to dispense with the 
usual ceremonies of courtship, and wait on the philosopher, which she 
consented to do. When she came to his apartment, and produced her leU 
ter of recommendation, he received her very politely — filled and fired his 
pipe — sat down by her side — took hold of her hand, and conversed on the 
subject. Before they had brought points to a close, some question about 
the magnitude and motion of the heavenly bodies struck his mind with such 
force, that he forgot what he was about — turned his eyes up to heaven — 
took the pipe out of his mouth with his left hand, and, being lost in study, 
without design, took the lady's hand, which he held in his own, and, with 
one of her fingers, crowding down the tobacco in the bowl of his pipe, held 
it there so long, that her heart, as well as her finger, took fire, and she, in 
a huff, sprang and went off, leaving the philosopher to finish his study 
alone. 

In this case, had Sir Isaac been as great a hypocrite as many are — 
stopped his studies for female charms, as many collegians do — flattered 
and praised beyond his judgment, as is common in such cases, it is likely 
he might have obtained a wife ; and he that findeth a wife, findeth a good 
thing, and obtaineth favor of the Lord. So said a wiser man than Sir 
Isaac. 

By this, we should think that the hypocrite is better than the clown. 
But when, in the opposite scale, we calculate the immense advantages 
which the world has received from the clownish studies of Sir Isaac, it still 
leaves the question unanswered. 

Mrs. Sandy is very polite. " Pray, come and visit me — I am exceed- 
ingly gratified in your company — I cannot part with your good company 
so soon — -you must do me the honor of coming again," and such like ex- 
pressions, are constantly flowing from her mellifluent lips ; but, among 
her confidents, she is frequently telling how often she grows weary of com- 
pany — animadverting severely on the conversation and behaviour of her 
visitants, and extolling the pleasures of retirement. Notwithstanding the 
A /'%ne education of Mrs. Sandy, which she adheres to, as she says, to over- 
come the rusticity of nature, yet, among her sober friends, she owns her- 
self a hypocrite, and her conscience condemns her for her hypocrisy. 

Mrs. Vatel is a different character. She has the bad custom of censur- 
ing the custom of the times — glories in her singularity— so fearful of being 
a flatterer, that she affronts all — under pretence of being plain-hearted, she 
squeezes out the bile of her heart on all whom she converses with or about, 
and makes a righteousness of her unrighteousness. Her conscience never 
reproaches her for hypocrisy, but is constantly gnawing her heart-strings 
for her misanthropy. 

Neither the hypocrite nor the clown can lay any just claim to moral vir- 



408 THE WRITINGS OF 

tue ; but, in human life, I should give hypocrisy the preference — for this 
reason, it makes a person more exceptable among the foolish, and the pro- 
portion of the foolish to the wise is as nineteen to one. 

As no precepts are equally philanthropic with the precepts of the gos- 
pel, so, likewise, nothing in the universe is equal to the spirit of grace to 
ennoble the soul with benevolence. So far as the religion of Jesus tri- 
umphs in the human heart, so far the man steers between Scylla and Cha- 
rybdis — hypocrisy and ill will. The most refined rules of education never 
describe more love of country, love of all the world, benevolence, bowels 
and mercies, kindness, sympathy, and, indeed, every virtue, human and 
divine, than naturally flowed from Paul, Peter, John, etc., and, indeed, 
from the hearts of all the saints, in proportion to the reign of grace within 
them. From other sources, we may get information what we ought to be ; 
but from the reign of grace alone are we made such as we should be. All 
the kind affection and benevolence that a mere man of the world excels in, 
flow in higher streams, a more steady current, with impartial diffusion, 
from a better fountain, more durable, from the humble heart where grace 
reigns. Kindness and faithfulness, are the internal characteristic of the 
real saint, which the hypocrite and the clown but poorly ape. 

______ 

EXTRACTS FROM NUMBER TWO. 

A LITTLE SERMON, SIXTEEN MINUTES LONG. 

Text. — Schools, Academies and Colleges, are the inexhaustible fountains 
of true piety, morality and literature. 

The text, in substance, occurs as frequently in the constitution, laws, 
usages, governors' speeches, and election sermons of Massachusetts, as 
the phrase, " And the Lord spake unto Moses," does in the penta- 
teuch. But I am as hard put to it, to find anything like it in the New 
Testament, as I am to find out who Cain's wife was, or where Tubal Cain 
got his first hammer to work with. If I do not believe it, I shall be called 
a Deist ; and, if I do believe it, as far as I have yet seen, I must believe 
without evidence. Instead, therefore, of dividing my text into propositions, 
I shall, in the first place, examine its divinity. The authenticity of the 
text is questioned, on the following grounds : 

First, It is contrary to evident fact. The absolute precepts of Jehovah 
have varied with the times and dispensations in which men have lived, but 
the essentials of piety have always been the same. A dedication of the 
heart to God, and obedience to his voice, have been, now are, and ever 
will be, the quintessence of piety. That righteous Abel possessed this 
true piety, is certain ; and who can imagine that schools, academies and 



ELDER JOHN LELAND. 409 

colleges, were in existence in the days of Abel. Yet, according to the 
text, they must have been the fountain whence the stream of piety flowed 
to the first martyr. 

But further, when Christianity was introduced among men, John was 
the harbinger — Jesus the King, and the apostles were heralds and am- 
bassadors. John was brought up in the wilderness — Jesus, (as the Jews 
said,) was not learned — the apostles, for the most part, were ignorant 
Galileans. And was there no true piety in them ? No morality in the 
system which they taught ? The questions answer themselves. 

The primitive Christians were not only without the aid of law and the 
assistance of the schools, but had to combat both, for about three hundred 
years ; during which period, more true piety and morality was seen among 
them, than has ever been at any period since, which could not have been 
the case, if the text is true. 

Second. True piety proceeds from a fountain, distinct from schools of 
learning. That true piety in the heart is the gift of God, all confess, who 
possess it ; and every good and perfect gift is from above, and cometh 
down from the Father of Lights. " Ye have an unction from the Holy 
One, whereby ye know all things. I will pour out my spirit upon all flesh," 
&c. Who can read such passages, (which abound in the scripture,) and 
believe them, and at the same time believe that schools of learning are the 
fountains of true piety ? 

Third. The text, with its usual comment, defeats itself. Individuals, 
associations, and legislatures, are said to found such schools from pious 
views. Now, if the founders have true piety in their hearts before the 
academies or colleges are founded, how can such schools be the fountains 
of all true piety ?' Piety before schools, and schools before piety. Strange 
logic. 

Fourth. That seminaries of learning are preservatives and improve- 
ments of literature, is true; but to call them the fountains of it, is not pro- 
per, without there was a seminary to instruct the preceptor who establish- 
ed the first seminary, which would not have been possible. But why 
should true piety and literature be classed in the same grade, when they 
are radically different in their natures ? The greatest scholar, is often at 
the greatest distance from true piety ; and the most pious saint as far from 
the embellishments of literature. Science informs the mind in things of 
this life — piety gives knowledge of, and prepares the soul for the life to 
come. And as well may cold iron and hot be welded together, as piety 
and literature. It is true, a man may possess both ; but if he does, he 
knows they proceed from different fountains — have a different tendency to 
different ends. 

* * * * * * 

First. By way of enquiry. What are those people to do, in this state, 

52 



410 THE WRITINGS OF 

who have a regard for the civil and religious rights of men, arid are borne 
down by a hierarchal clergy — a despotic judiciary — an aristocratic host 
of lawyers — a great majority of the presses — the influence of the col- 
leges- — and the superstition of the ignorant 1 

* * * * * % 

Second. A word of advice. Evils in government had better be borne 
with, as long as they are sufferable, than to make government too change- 
able : but the representation of this state is so large, that it loudly calls 
for a constitutional reform. Should the legislature make and appeal to the 
towns, either to choose a convention for, or prescribe, in their municipal 
capacities, a revision of the constitution, it is hoped that they will not be 
restricted to the article of representation only. It is believed that one 
hundred and fifty representatives, would be better than six hundred ; and 
that, if the judges were made a little more responsible to men, they might 
feel themselves a little more accountable to God ; and that the third ar- 
ticle of the declaration of rights, should be blotted out, taking the consti- 
tution of the United States for a pattern in this particular. If these 
amendments could take place, with the addition of a new article, similar 
to the fifth article of the United States constitution, my advice would be 
answered. 

Third. Some observations. Nothing is more plain, than that the Al- 
mighty has set up the government of the United States in answer to the 
prayers of all the saints, down from the first proclamation of the gospel. 
The earth, at last, has helped the woman. Had such a government existed, 
from the beginning of the Christian era, what rivers of blood — what shock- 
ing havoc — how much imprisonment, confiscation, exile, torture and burn- 
ing, would have been prevented ! " Rome was not built in a day." Great 
events arise from small beginnings. The notion of excluding religion 
from legislation, first arose in Rhode Island, New York, New Jersey, and 
Pennsylvania, in their colonial capacities ; and has, since the revolution, 
been interwoven in the government of the United States. The clergy in 
New England, were champions in the revolution ; but, to justify the sepa- 
ration from Great Britain, they were obliged to establish maxims, (respect- 
ing the rights of men,) which they are now loth to abide by. 

Fourth. A word of experience. When I was about twelve years old, I 
constantly attended the preaching of Mr. H., one of the standing order, so 
called. On every Sunday afternoon, in his prayer, (which was about fifty- 
nine minutes long,) he would repeat the following words : " Pity Mahome- 
dan imposture — pagan idolatry — Jewish infidelity — papistry and supersti- 
tion : bring the downfall of anti-Christian tyranny to a period." I knew 
not the meaning of the words, but I heard them so often that I committed 
them to memory, and have not yet forgotten them. My minister was in 
iht habit of changing with other ministers, of the same faith and order, to 



ELDER JOHN LELAND. 411 

economise upon notes, (as was supposed,) to save the time of writing so 
much. These changelings (not hirelings) used the same expressions in 
their prayers, or what amounted to the same, with Mr. H. Many admo- 
nitions were given me, in those days, about the tyranny and wickedness of 
the Pope, and the papal clergy. All was awful! all was true! because 
their high reverences said so. 

But now, since the French Revolution began, and the Pope is humbled, 
and the papal clergy set at nought ; how the note is changed among the 
clergy in New England. Their present language is this : " We did not 
mean so ; the Lord has not understood our prayers : We meant, that the 
papists should all turn congregationalists, as we are ; having no Pope over 
them, but the collective clergy over the people ; and that our national and 
state governments, might all be Christian governments ; and not deistical, 
to leave every man at liberty, as is now the case, except in three of the 
New England States ; and even in them, the clergy are not honored and 
implicitly believed, as they once were. O tempora ! mores ! ! ! " 

Fifth. Encouragement. Nearly all the states are, at this time, republi- 
can : indeed the atmosphere south and west of the North River, is mild and 
friendly to the growth of representative democrats. Religious liberty has no 
manacles in those extensive regions. Population, and of course representa- 
tion, will ever place the balance where it now is : and the New England old 
■Grin, religious bigotry, will gnaw his galling bands, in his small cavern, 
until his teeth are broken. Upon his decease, I volunteer myself to preach his 
funeral sermon, and publish his biography, gratis. He is yet living, and 
struggling for existence. 

Conclusion. My text contains six prominent words, viz : 
Schools, Academies, Colleges, 
True Piety, Morality, Literature. 

On which I have made six strictures, and. six articles of improvement ; 
which, added together horizontally, make the number six hundred and 
sixty-six. Here is wisdom — here is understanding — the number of the 
beast is counted, and it is the number of a man. I will not say that my 
text is the beast, of which so much is said in the Revelations : but I do not 
hesitate to pronounce it one of his claws. Some divines, by the beast, un- 
derstand Louis XIV. Others find his name in the Pope ; a third class 
believe that Napoleon is the beast; while others believe it to be the trans- 
formation of the Christian church into a tyrannical body, in the year six 
hundred and sixty-six. All of them have to divide, multiply, substract, and 
add perpendicularly and horizontally too, as well as myself, to make out 
their beast. If these divines, who differ so much in opinion, can obtain 
the degree of Doctor of Divinity, it is to be hoped that the exposition, here 
given, will not prevent the author from the same diploma, provided he can 
get money and friends enough. Should that ever be the case, then with 



412 THE WRITINGS OF 

little thought and copious extracts, he could form a body of divinity, to adora 
the shelves of libraries and eternize his own name. Amen. 



NUMBER THREE. 

FACTS AND QUESTIONS. 

Jews, Christians, and Deists, all believe in the unity of God. Jews have- 
Jehovah — -Christians have Immanuel, and Deists have their Deity. The 
Jews believe in Jehovah, and receive the Old Testament as a revelation 
from God ; but do not believe that Christ was the promised Messiah, nor 
that the New Testament is of divine inspiration. The Christians believe in 
Jehovah, and in the divinity of the Old Testament ; they also believe in 
Immanuel, as Jehovah incarnate, and receive the New Testament as divine- 
ly authentic. The Deists believe neither in the God of Moses, nor in the 
God of Christians ; but (borrowing language from the Bible, a book which 
they detest,) speak very sublimely of Deity. 

Query. Is there a man on earth, (where the gospel of Christ is known.) 
who gives any evidence, by the temper of his mind and his external con- 
duct, that he loves the Supreme Deity and rejoices in his government ; 
who, at the same time will satirize the Christians' God, and reprobate the 
New Testament ? I believe not. And if my faith is well founded, infi- 
delity takes its rise in the baseness of the heart. 

Again. If a company of men had a vast and valuable inheritance, se- 
cured to them by a writing as well authenticated as the Bible, would they 
not feel well satisfied with their charter ? The inheritance of pardon of 
sin and a resurrection to eternal life, is chartered in the scriptures, and no 
where else. The light of nature and the laws of nations — philosophy and 
state policy have no concern in it. 



NUMBER FOUR, 

POETIC LINES, ON THE DEATH OF REV. JOHN WALLER. 

Come heav'nly muse, inspire my heart, 
Thy gracious agency impart, 

And teach my pen to write ; 
Direct my pencil to proclaim 
The life and death of the dear man, 

In whom I took delight. 

'Tis no slain hero I bemoan, 
No patriot of high renown, 



ELDER JOHN LELAND, 

Whose death I now lament ; 
When gen'rals fall — when statesmen die, 
I often heave the solemn sigh, 

And mourn the black event. 

But when a bright and shining light, 
A blazing star, a lamp of night 

An envoy from the skies; 
Commission'd from the throne above, 
To treat with men, in terms of love. 

And make the nations wise. 

When such a friend of God and man, 
Is called to quit his mortal stand, 
And fill a higher post ; 
5 Tis then I feel the keenest pain, 
My loss exceeds a hero slain — 
'Tis then I sorrow most. 

Such is the anguish now I feel, 
Waller is dead ! what pointed steel 

Could wound my heart as deep ! 
Waller, the friend of God and man, 
Has left this needy, guilty land, 

And I survive to weep. 

Like Saul, he spent his youthful days, 
In riot, oaths and wicked ways, 

The leader of a pack — 
His birth, and education good, 
But sin did so effect his blood, 

They called him swearing Jack. 

When vengence, near the throne of God, 
Impetuous drew the flaming sword, 

All dreadful to employ ! 
Almighty goodness cried " forbear, 
Wisdom shall better means prepare 
To conquer — not destroy .•" 

" Waller is not ordain'd to wrath, 
But to employ his vital breath 

In the Redeemer's praise ; 
His sins, thro' Christ, shall be forgiv'n, 
And he shall ever reign in heav'n, 

Thro' free and sov'reign grace." 

When persecution reign'd, 

And magistrates were unrestrain,d 

To punish in their borders ; 
When Lewi3 Craig was apprehended. 
And to the county court presented, 

For preaching without orders: _ 



413 



414 THE WRITINGS OF 

Waller was one of the grand-jury, 
Yet not so fill'd with rage and fury, 

But what he'd reason hear; 
Craig's meek defence and calm repose, 
Disarm'd the fury of his foes, 

And open'd Waller's ear. 

The meetings then he did attend, 
Not as a foe, but as a friend, 

And sought the Lord with tears ; 
The pardoning love of Christ he found, 
Which prov'd a balsam for his wound, 
A cordial for his fears. 

. 
Soon he began to tell around, 

What a dear Saviour he had found, 

And call on all to fly ; 
" Sinners, repent and turn to God, 
Trust in a mighty Saviour's blood, 

And you shall never die." 

How oft I've seen the envoy stand, 
Imploring mercy for the land, 

With eyes uplift to heav'n ; 
" Father, forgive the stubborn race — 
Subdue their hearts to sov'reign grace, 

That they may be forgiv'n." 

Then turning from the upper skies, 
With glowing heart and wat'ry eyes, 

Would eager gaze around ; 
The listening croud, like wandering sheep, 
He'd warn" and woo, embrace, intreat, 

In heart affecting sound. 

All round the land the herald ran, 
Proclaiming life to dying man, 

While heav'n his words apply'd : 
Thousands obeyed the voice of God, 
And found salvation in the blood 

Of Jesus crucified.* 

Waller, intrepid for his God, 

Would ne'er confer with flesh and blood, 

But put his all at stake ; 
Come life — come death — praise or disgrace, 
Naught could impede him in his race ; 

He ran for Jesus' sake. 

* He baptized more than two thousand before he removed from Virginia, which was 
in or near 1794. A few years afterwards, he died in South Carolina, 



ELDER JOHN LELAND. 415 

But while superior to all fear, 

He pushed his conquests far and near, 

To conquer or to die ; 
By mobs and courts, and laws unjust, 
The dragon made a deadly thrust, 

With expectation high. 

Four times to prison he was sent, 
Where many days of grief were spent, 

With ardent prayers and tears ; 
His wife alone was left to sigh ; 
His children had no father by, 

To sooth their anxious fears. 

But here behold his gracious mind, 
While in the prison walls confin'd, 

He'd pour his soul abroad ; 
Thro' iron grates he'd sound aloud 
The gospel to the listening crowd, 

Who came to hear the word. 

When Independence was declar'd, 
Waller was Whig — a valiant bard 

To blow the trump of jubilee ; 
The change brought freedom to his cause 
And banished all religious laws, 

And set the sons of Zion free. 

Language would fail to figure forth, 
In equal shades, his real worth, 

And all his virtues tell ; 
As husband, parent, friend and neighbour, 
As preacher of incessant labor, 

Bvt few did e'er excel. 

From house to house — from place to place, 
He'd tell the wonders of that grace 

Which ransomed dying men ; 
With melting heart and balmy tongue, 
Kindly persuade both old and young, 

To strive to enter in. 

But nature's laws will never fail, 
The mortal powers of men are frail 

And must dissolve and die ; 
Prophets and kings — heroes and saints, 
Are subject to the same complaints, 

And in one ruin lie. 

Sometimes death makes a sudden storm, 
Sometimes the siege continues long, 

But always gains the fight ; 
The strongest constitution fails — 



416 THE WRITINGS OF 

Physics are vain, when death assails 
The soul must take her flight 

Twelve months before he quit his clay, 
Waller was lingering in decay 

And sufferings did endure ; 
Preaching with all the strength he had, 
Exorting all, both good and bad 

To make salvation sure. 

Seven weeks before he did expire, 
He preach'd his last from Zechariah, 

" Run speak to this young man," 
His soul glow'd high with heav'nly zeal, 
His outward man began to reel, 

He fell — he could not stand. 

His friends conveyed him to a bed — 
He lay as dying, or as dead 

For sev'ral tedious hours ; 
But when his spirits rose again, 
Redeeming love — his fav'rite theme, 

He prais'd with all his powers. 

Some days before he lost his breath, 
When snuggling in the war with death, 

He raised his eyes to heav'n ; 
With smiling face and joyful eyes— 
" O God of grace the sufferer cries, 

My sins are all forgiv'n. 

* Ready, my Lord, to come to thee, 
Mine eyes do thy salvation see, 

Oh ! send thy chariot down ; 
If any angel can be spar'd, 
O send a kind celestial guard 

To bear my spirit home. 

*' But if I longer must remain, 
To prove my patience in my pain, 

Thy will, O God be done ; 
If angels cannot now attend, 
When I on Jordan's banks shall stand, 

I'm sure they will come down." 

Some hours before his clay was dead, 
His children knelt around his bed 

And asked a benediction ; 
His hands upon their heads he laid, 
And for his weeping offspring pray'd, 

And gave his valediction. 



ELDER JOHN LELAND. 



417 



" O God of mercy, God of truth, 
The widow's help — the guide of youth, 

I die at thy command ; 
My wife and children stay, behind — 
God, be merciful and kind, 

And keep them in thy hand. 

" May heav'nly grace on them be shed, 
And earthly blessings crown their heads 

Long as their lives remain ; 
When ripe for heav'n, may all remove, 
And meet me in the world above 

And never part again. 

" Remember Zion, O my God, 
The costly purchase of thy blood, 

Her rights and cause defend ; 
May she awake, arise and shine 
In robes and ornaments divine, 

Enduring to the end. 

" May all my neighbours hear thy word;, 
For this I pray, my gracious Lord, 

With my last dying breath." 
This said, his mortal life expir'd, 
His joyful soul to heav'n retir'd, 

And left his clay in death 

So Jacob's sons, at his bed-side 
Receiv'd the blessing when he died, 

Prophetic from the Lord ; 
So Moses, when his life deceas'd, 
Bless'd the twelve tribes and was releas'd, 

And charm'd to heav'n, by God. 

Jesus, the Saviour of mankind, 
When on the cross his head reclin'd 

Pour'd out his soul to God ; 
He cried aloud for friends and foes, 
" Lord visit these, and pardon those, 

Since I have shed my blood." 

So Stephen, fill'd with faith and love, 
Saw heaven open'd from above, 

And Jesus on his seat ; 
" Jesus, receive my soul," he cries, 
" And pardon all mine enemies j" 
Upon his knees, the martyr dies, 

And joyful falls asleep. 
53 












418 THE WRITINGS OF 

NUMBER FIVE. 

REPUBLICANISM, THE BEST GOVERNMENT ; BUT NOT WITHOUT ITS EVILS. 

A republican government secures to the people the greatest portion of 
happiness that any government can ; yet noise and change, from the nature 
of man, are interwoven in its institutions. Ambition is a shade of human 
nature ; it is scarcely more natural for men to breathe, than it is for them 
to wish to control ; at least to be free from the control of others. When 
in authority, men have a little of both ; i. e. a little power to control oth- 
ers, and a little refuge from the control of others ; hence the station of of- 
fice is courted. 

It is always easier to see defects in others, than to avoid them ourselves ; 
add to this, government itself is but a choice among evils ; and very fre- 
quently cases occur, in which the best possible mode of administration 
will be attended with glaring inconveniences. At such times, those who 
are out of office, and perhaps out of the confidence of the people, and at 
the same time wish to secure the last that they may gain the first, will 
avail themselves of every embarrassment, which those in the administration 
have to encounter, give every measure the most unfavorable, if not a false 
coloring, to render the laws obnoxious, and supplant those who are in au- 
thority. 

As men are ambitious, so they are avaricious ; and as offices are pre-em- 
inent, and generally more lucrative than husbandry and mechanism, it is 
not to be wondered at that men fish for them. 

But the noise and tempests in a republic, generally proceed from those 
who have no power to injure ; whereas the noise of a monarchy is clothed 
with awful majesty. Hence the calm of despotism, so called, is like the 
calm silence of the people when the thunders roar. Which, then, is to be 
preferred? The joys of a public feast, attended with a little noise and riot, 
or the profound silence that reigns, when the shafts of lightning fly and 
the people are afraid to speak 1 

The contentions that arise among individuals and parties, in a republic, 
frequently remind me of an instance that happened among the domestic 
animals of the good old Mr. Pebody. His whole stock consisted of a goose, 
a sow, and a dog. The industrious goose in painful labor, without the aid 
of the others, had laid herself a nest of eggs, and was brooding over them 
with patient inquietude, in hopes of a good reward for her labor. The av- 
aricious sow attacked the goose, and devoured half of her eggs. The am- 
bitious dog, seeing the defenceless goose suffer so unjustly from the sow, 
grew big with patriotism and benevolence, and was moved with choler 
against the sow, that had committed such an assault and battery upon a 
goose, and ran upon her in the fury of his might, and drove her from the 



ELDER JOHN LELAND. 419 

nest. He then reasoned like other ambitious dogs, that an old worn out 
soldier, in the service of the goose, ought not to go unrewarded ; and there- 
fore enacted a new fee-bill for himself, which consisted in the other half of 
the eggs. These two quadrupeds were no friends to each other, but agreed 
that the goose might live and qua, qua, qua forth her rights and liberties, 
and lay eggs for them to eat. 

Offices should be decently honorable ; otherwise government falls into 
contempt ; but if they are too pompous, the liberties and morals of the peo- 
ple are ruined. Salaries should be competent; if otherwise, none but the 
rich can discharge offices ; but if they are very lucrative, the republic will 
always be haunted by office-hunters. 

In the United States, where land is abundant and fertile, and where 
long habit has rendered the husbandman honorable, where the greater por- 
tion of the people are better informed than in other countries, and with the 
experience of all former ages before them, it is hoped they will escape the 
rocks on which former republics have split. Under this head, I would re- 
mark, that there is a common saying, " that a republican government is 
the best in the world if people only have virtue enough to bear it." If peo- 
ple had virtue enough, there would be no need of any government. Gov- 
ernment becomes necessary on account of the vices of men. Can a royal 
monarch, or a splendid junto of nobles, make the people happy without 
virtue ? The great empires of the earth have crumbled into atoms for the 
want of virtue, as well as the most flourishing republics. How subject we 
are to place our eyes on the pomp and splendor of the court and overlook 
the miseries of the people. Those who so frequently are making the above 
observation, should do all they can to save and foster that government 
which they own is best ; but for the most part, the remark is made by men 
who are wishing to sap the foundation of a republican government, trick 
the people out of their liberties, and raise themselves to a state of pre-em- 
inence above the control of others. 



NUMBER SIX. 

AGE AND EGOTISM. 

A man's judgment is his standard, by which he measures and weighs 
his own talents, words and actions, and those of other men. By this stand- 
ard, he may know when his physical powers fail, when his hearing, sight, 
voice and memory decline; but when his judgment falters, he has no 
standard to try it by, and therefore never knows its depreciation. His lan- 
guage therefore is, " I know my physical and sensitive powers fail, but thank 
God, my reason is as good as ever it was." If a friend suggest to him that 
he is on a decline, he takes it unkind, and calls his friend an upstart. If 



420 THE WRITINGS OF 

his friend appeals to his age to enforce the suggestion, the man concludes 
that he himself is one of those rare constitution that does not sink with the 
burthen of seventy years. Let the younger pity the older, but not laugh 
at them, for we are all in one row. 

Nothing appears more fulsome, than the egotism of men in their super- 
annuacy, dilating so proudly of what they have said or done, and what they 
know, in their now improved station. But is it always a proof of superan- 
nuacy, for men of years to speak or write in the first person ? I think not. 
Moses was taught in all the learning and wisdom of Egypt. When he first 
began to write, he was meek, to a proverb : most of his writing was in the 
third person. But after the experience of forty years, as prophet and first 
magistrate, his addresses were somewhat different. What he had seen and 
known, he declared with great assurance : but this was not the effect of 
dotage, for his eye was not dim, nor his natural force abated. 

That Paul was a polite scholar, equal to any of his day, is not denied by 
any ; yet with all his logical reasoning, there is mixed abundance of detail 
about himself, what he had said, done and suffered. If it should be objected, 
that Paul had become the aged before he wrote his epistles, the reply 
would be, that his pen was governed by an unerring agent, whose dictates 
are to be preferred above all our notions of diction. 

We come into the world ignorant. To a child, every thing is new and 
impressive, and more so to a young man, than to one of a greater age. The 
young man of genius, is charmed with the logic of his author, and 
feels impressed with his own arguments. He lays down his thesis, sup- 
ports it with metaphysical arguments, forms his sylogism, and draws his 
conclusion, with little or no doubt of the reality of the whole. Not having 
lived long enough to see any broken links in his chain, he has no occasion 
to advert to what he has seen or known to support or qualify his thesis. But 
with the man of years, thought and observation, the case is different. He 
has found that many opinions exist in idea, that will not bear experiment. 
He knows that he has often been drawn aside from simple truth, by meta- 
physical arguments. Things which he once felt confident of, he is now 
obliged to qualify, if not entirely to abandon. The safe road to intellectual 
light he finds to be difficult. When he considers questions in all their bear- 
ings, he finds that much can be said for and against. He has considered 
opinions, and their tendencies, causes and their effects ; and forms his con- 
clusions (with a trembling heart,) from experience. In the speeches and wri- 
tings of such men, there will be much in the first person : they will advert to 
what they have seen and known to illustrate and enforce their opinions. Nor 
do I think this a criminal or indelicate piece of diction ; but contrarywise, the 
most instructive, and the most impressive of any. 



ELDER JOHN LELAND. 421 

NUMBER SEVEN. 



HAWK AND BUZZARD. 



If I rightly understand the meaning of the phrase, between hawk and 
buzzard, it is used to express a certain suspense of mind, when the person 
is in bivio, which may be illustrated by the following instances. Young 
Fabius was brought up to learning, and graduated at the university. It 
then became a question with him what branch of business to pursue. The 
calling which promised the least fatigue, and the most profit, he sought 
for. Law, physick and divinity, all presented themselves before him. 
Troubles, as well as profits, seemed to be attached to each of them, and 
for a considerable time his mind hung in suspense, between hawk and buz- 
zard. He finally made choice of the sacred gown, and, after the usual 
studies and examinations,- was licensed to preach as a candidate. Many 
places he visited, and many calls he received, but the rewards promised 
did not meet his wishes. Five hundred dollars per annum was the highest 
bid that any parish made for him, on which he reasoned thus : " If I accept 
of this call, I shall never expect to get more, and I think eight hundred dol- 
lars is not more than I ought to have, each year, considering my talents, 
and what expense it has cost to improve them by education ; but still, if I 
do not acccept of this call, I am not sure of getting so much in any other 
parish. On the whole, I am at a loss about my sacred duty : whether the 
Lord calls me to accept of this call, or has a greater call for me in another 
parish." While Fabius was thus reasoning, he stood between hawk and 
buzzard. 

All things considered, he accepted the call, and took the charge of the 
people, over which the Holy Ghost made him overseer, not for filthy lucre, 
but of a ready mind, and served them several years to good satisfaction : 
like people, like priest. But lately, an unhappy circumstance has turned 
up. A very wealthy parish, having a fund of one thousand dollars a year, 
with other valuable perquisites, has become vacant. Fabius is greatly af- 
fected towards the people of that parish, that they should be as sheep with- 
out a shepherd, and is constantly praying, hoping and longing that the Lord 
will make it clear to him, that he must remove among them. The people 
to whom he now administers, are confident, that if Fabius leaves them, it 
will be all hawk on their side, but the thousand dollars keep such a buzzing 
in his ears, that the good soul of Fabius is constantly between hawk and 
buzzard ; or like the creature, less than a mule, spoken of in the Gospel, 
tied where two ways meet. 

That these instances illustrate the common use of being between hawk 
and buzzard, it is presumed none will deny. I own myself at a loss about 
the origin of the proverb, and am rather inclined to believe that it is pu 
to a use somewhat different from its original design. In the middle and 



422 THE WRITINGS OF 

southern states, there is a bird, which, from its colour and size, is called 
the Turkey-Buzzard. This bird is carniverous, but radically differs from 
the hawk, in one particular : while the hawk assails and devours the living, 
the buzzard feeds alone on what it finds dead. To stand between hawk 
and buzzard, according to the natures of these flesh eaters, is to stand be- 
tween a foe that would destroy your life, and another that would devour 
your body. Viewing the subject in this point of light, it needs no particu- 
lar instances of illustration. Let the hawk represent death, and the buz- 
zard the grave, and all the living men on earth are between them. Death 
seeks to destroy their lives, and the grave is waiting to consume their 
bodies. That men must die, is an article of the universal creed, to which 
Pagans, Turks, Jews, and Christians, all subscribe. Death is spoken of, 
in the Scripture, as having a name, but it has neither shape nor substance. 

The pains, which, do reduce to death, are great, 

But death is nothing but a change of state. 

All nations are in the habit, however, of personifying death under some 
horrid figure, like the grim-faced king of terror, who always stands ready, 
in an infinitude of forms, to destroy the lives of men — from whose assault 
neither the king nor the beggar — the wise nor the ignorant — the virtuous 
nor the vicious, is secure. Upon the dissolution of life, the grave, which 
is never satisfied — which never says, " it is enough" — arrests the body, 
and cries over its prey, " dust thou art, and unto dust shalt thou return." 
The thought of this, inspires the following soliloquy. O, my soul ! leave 
the busy scenes — the vain amusements of life, and, like the dove, fly to the 
rock of safety, and build thy nest by the side of the hole's mouth. There, 
and there only, canst thou sing the triumphant song, " O, death where is 
thy sting ! O grave, where is thy victory ! Thanks be to God, who giveth 
me the victory, through our Lord Jesus Christ." 



NUMBER EIGHT. 

A THOUGHT ON SYSTEMS. 

Senegal, was a man of talents and profound education, but living a sed- 
entary life, was attacked with the hypocondria. In his study, he embraced 
the idea that his body was crystalline glass : of course, in all his garden 
walks, he took great care to preserve his body from being broken to shiv- 
ers. He was first a fool to believe what was false, then wise, as Daniel, 
to preserve the result of folly. 

I am frequently reminded of Senegal, when I observe the measures of 
religious theorists in these days. Infallibus is one of those theorists. A 
system of consistency is his boast. He has fixed a number of monuments, 
in a straight line, from earth to heaven, but, in steering from one monu- 



ELDER JOHN LELAND. 423 

ment to another, the road is not so smooth as he wishes for. The plain 
phraseology, and apparent meaning of texts of Scripture, do not volunteer 
themselves to his service as he desires : he, therefore, forms an imaginary 
monument, which, he says, lies in a direct line, between two unquestiona- 
ble monuments. This ideal monument he believes in, as much as he be- 
lieves in his own existence. And the reason why he believes it with a faith 
so firm, is because he must believe it, or abandon his boast of consistency. 
Having laid down his thesis, (which, to others, appears very problematical,) 
he then exerts all his powers and learning to support it. The more doubt- 
ful his thesis is, the more he labors to maintain, and the greater his talents 
are, the greater is the prospect of making many disciples. Hence, the 
greatest errors often arise from the weakness of great men, for little men 
have neither character, to give their opinions a hearing, nor arguments to 
defend them, but great men have both. It is a saying among barristers, 
that " plain cases need no elaborate defence." So the essentials of reli- 
gion are made as plain in the Bible, (not to say more so,) as they can be 
made in any book. 

Rusticus is a marksman : he levelled his rifle at a buck : the sight, on 
the muzzle, varied but the forty-eighth part of an inch, from the true line 
to the neck artery ; but in the distance of one hundred yards, the ball de- 
clined so far from the line, that it never touched the game. So it is with 
metaphysical reasoning : the smallest error, in the outset, though undiscov- 
ered by the writer or reader, if pursued, under the pretext of consistency, 
will lead to an amazing distance from the truth. 

The Bible is not written in systematical form ; but heavenly truths are 
interspersed in it, in a manner somewhat promiscuous, and he that simply 
reads will generally gain more to instruct his mind, and warm his heart, 
than he who reads to find supports for his system. 

After all, I am convinced that a fondness for systematical consistency 
is interwoven in our nature, and has its advantages in a religious life. 
Without it, the student in divinity will never be a close thinker — he will 
be too licentious in his conclusions — he will, too much, feel the impression 
of every moment, and, of course, pull up stakes too soon, and be driven 
about with every wind of doctrine. We may, with certainty, argue, that 
God is a God of order, equal in all his ways, and that a consistency runs 
through all his works. With equal certainty we may reason, that our own 
capacities are limited — that divine materials will not submit to human 
standards — that we may be most in the wrong when we think ourselves to 
be nearest right. With such reflections in our minds, we ought to follow 
the clearest light — hold fast that which we believe to be true, but always 
stand open to conviction — willing to part with error when we can gain 
truth for it, and remember that the great characteristic of a disciple of 
Jesus, is to be a little child, possessing an honest heart. 



424 THE WRITINGS OF 

These reflections involuntarily bring my own exercises into view. It 
has ever been a hard lesson for me to know how to address an assembly 
of sinners, as such, in gospel style. That the salvation of the soul is from 
the Lord, and the destruction of the soul is from ourselves, is evident. 
Nothing is better supported than that men are saved by grace, and damned 
for sin, but to reconcile these two evident axioms together, and clear the 
Almighty from being a respecter of persons, involves such difficulties in 
rny mind, that neither Gill nor Wesley — Hopkins nor Fuller — Winchester 
nor Paine, can relieve me from them, and the reasoning of my own, are 
as inefficient. But, when the Lord pleases to quicken me by his holy 
spirit, and fill my soul with the fulness of the gospel of Jesus, I can, at 
such periods, address the ungodly without any hesitancy of a deception. 
Then the words flow from my heart — feel important in my mouth, and fall 
on the audience. No whispering then in my heart, " perhaps you are 
wrong ;" no fiery dart to make me blush in the pulpit ; what before seemed 
irreconcileable, now becomes plain. My own soul finds pleasure in the 
truth, and I feel a confidence that God approves the words of my mouth. 
But when the heavenly gale ceases to blow, the vision closes, nor can I, 
with all my reasoning powers, retain that view of the harmonious scheme 
of salvation. 

This circumstance is additional proof to me, that the plan of God is bet- 
ter understood by the influence of grace, than it can be by all moral rea- 
soning on the fitness of things. I here subjoin, I have often sat with plea- 
sing wonder and solemn awe, to hear men of smalt capacities, (when 
preaching in a full tide of heavenly love,) address the ears, judgments and 
consciences of the assembly, while men of much greater accomplishments^ 
destitute of the divine influence, do but mangle heavenly things. 

" Without me, ye can do nothing," says Jesus. 



NUMBER NINE. 

HO HOLY ORDERS, BUT GOOD MINISTERS. 

It has been the misfortune of most governments, to have holy orders of 
men among them. The more holy and just men there are in a state, the 
stronger and better the state is ; but where there is an order established 
by law, by a charter of exemptions and pensions, such orders will, in a 
good measure, be filled with the most unholy men. Whether such privi- 
leged orders are called Davids, Priests, or Clergy, the amount is the same. 
To traverse the subject, would be a boundless task ; a few instances must 
suffice. 

According to Nizbet's history, an opinion prevailed through Christen- 
dom, in the tenth century, that the world would close its existence with that 



ELDER JOHN LELAND. 425 

century. The clergy availed themselves of this opinion, and worked it to 
their own advantage. Near the close of the century, men would give, 
first, all their money, and next, all their lands, to the priests, for their 
prayers. The century at length closed, but the world still existed — existed 
— but the chief of it belonged to the priests. 

In the eleventh century, a Christian clergyman, called Peter the Her- 
mit, crept out of his cell, and, going on pilgrimage to Jerusalem, he saw 
the holy land in the hands of Infidels ; he returned, and taking a cru- 
cifix, ran to the European princes, and inflamed them to commence the 
crusades and holy wars, which lasted a century, and destroyed the lives of 
two millions of people, to take the country where Christ lived and died, 
out of the hands of those who did not believe in him. These orders of 
men are exempt from taxes, and their lands with them — freed from bear- 
ing arms, and all the burthens of government. And it is candidly be- 
lieved that they inflame the people to commit more cruelty and injustice 
than they restrain them from. But nothing is here intended to invalidate 
the characters or usefulness of that number of individuals, who are the 
ministers of the meek and lowly Jesus. Let such individuals be left where 
they ought to be, in relation to the laws, without partial indulgence, and 
without legal proscriptions ; and, as citizens, they will feel the common 
burthen of government, and thereby be led to seek the good of their coun- 
try, and, as ministers of Christ, will exert their powers to save the souls of 
men from the wrath to come. Constitutions of government, and the laws 
of the land, should never know religious officers, by placing golden baits 
and exemption from social burthens before them, nor by proscribing them 
from any civil offices in the state. Either of these establishes them as a 
holy order ; the first rewards them as such — the last reserves them be- 
cause they are such. The first is calculated to make hypocrites — the last 
to encumber virtue. 



NUMBER TEN. 

OLD PIGS WANT TEATS AS WELL AS THE YOUNG. 

It is become fashionable to consider the body politic under the emblem 
of a sow; the lucrative offices of state, as teats; and place-men, who hold 
those offices, to be pigs. Pigs will squeal and nuzzle until the milk comes; 
but the freer the milk flows, the more easy and silent the pigs are ; but, 
when the sow has exhausted her treasury, and drives them off, they squeal 
and bite like furies. If there are more pigs than teats, it is attended, at 
least, with noisy consequences, for no pig will willingly give up the teat, 
which he is in possession of, to another. The truth is, pigs had rather 
live on the milk of the sow, than root the clods for a living. 

54 



426 THE WRITINGS OF 

Some time past, the writer sold a barrel of cider to a couple of labor- 
ers ; after they had finished their labor, they were invited into the cellar 
to choose their barrel : they concluded the best way was to take a quill, 
and choose by taste. But the musical part of the whole, was the impa- 
tience of each when the other had the tasting quill. "You've had it long 
enough — do let me taste," reverberated the subterraneous cavern, as much 
as the like sound does a republic by office wish-fors. 

To see young men wishing to rise and shine, is natural ; but what shall 
we think of old men, who employ all their friends to solicit for them, and 
after they gain the appointment, will declare that the office was unasked 
for, and undesired ? Does not this look as i^ old pigs wanted teats % And 
does it not look as if old men would say that which is not true, to cover 
their ambitious and avaricious views ? It is a matter of notoriety, that 
many old men behave as if they believed that a possession of an office for 
some time, gave them a life lease of it ; why else should they be so cha- 
grined when they are dismissed 1 

From these observations, it is not to be concluded that all men, either 
old or young, are hungry pigs. No ; there are many men, who are so rich 
and happy in the furniture of their own minds — who so far prefer retire- 
ment to the noisy stage of office, that they make a great sacrifice of incli- 
nation whenever they accept of any appointment ; nothing but imperious 
duty will move them to do it. 



NUMBER ELEVEN. 

NIMROD, MOSjES, CHRIST, j\ND THS UNITED STATES. 

7 J 3 

As Nimrod was the great grandson of Noah, he founded his government 
not far from the beginning of the nineteenth century, A. M. His gov- 
ernment is called a kingdom, and yet it speaks the language of a common- 
wealth. " They said, go to, let us make brick — let 7is build us a city, and 
let us make us a name." These expressions do not accord with the lan- 
guage of an absolute monarch. It is probable that, in the first founding 
of this government, there was a general consent — that a majority, if not 
of numbers, yet of affluence, agreed to the measure; for fancy itself can- 
not invent how government could take rise against the consent of the peo- 
ple. After the government was formed, Nimrod, by his exploits and de- 
ception, gained an ascendency over the rest. 

In the twenty-fifth century, the twelve tribes of Israel were formed into 
a government, at Mount Sinai. This people received all their laws, both 
civil and religious, from Jehovah ; consequently, they had neither legisla- 
ture nor executive in their institutions. The judiciary only was establish- 
ed among them. Judges over thousands — over hundreds — over fifties and 



ELDER JOHN LELAND. 427 

over tens, were appointed ; but no salaries were provided for them ; the 
expense, therefore, of the civil list was nothing. The term in which the 
judges ruled (from the inauguration of Moses to the death of Samuel) was 
about four hundred and fifty years. While the stationary judges performed 
their work, a number of extraordinary judges was raised up, who judged 
and ruled the whole nation. Of this last description, there were sixteen. 
During this period, they had no king, " but every man did that which was 
right in his own eyes." That they sometimes did wrong, is certain ; but 
they did worse after they became a kingdom. 

There were two intervals, of forty years each, in which there was no 
war, while the judges ruled, and one interval of eighty years, which was 
never the case after their regal modification. Religion, in all its forms, 
was established among this people — the line of priests was fixed — and their 
salaries appointed, which consisted of the tenth part of all the products of 
the people. This, I say, was appointed — God commanded it ; but, if men 
did not obey, they were accountable to God alone — the judges had no or- 
ders to take cognizance of it. 

This people, at length, (to get clear of wicked judges, and have a gene- 
ral stated among them to fight their battles,) changed their government 
into a qualified monarchy. A king they would have — a king God gave 
them in his anger. The king, however, was to make no laws ; but rule 
them according to the laws given by Moses. The theocracy, therefore, 
still existed. Four kings reigned over the twelve tribes ; and then ten of 
the tribes separated, and formed a distinct kingdom. Over these ten tribes, 
reigned nineteen kings in succession ; and over the two tribes, on the 
throne of Judah, reigned twenty. The ten tribes were, at length, cap- 
tivated by the Assyrians ; and, some time after, the two tribes shared 
the same fate by the Chaldeans. The length of time, from the royal 
modification of the tribes, unto the close of the dynasties of the two 
lines of kings, was about four hundred and seventy years. Over the 
two tribes, the crown was hereditary in the house of David ; but over 
the ten tribes, he who was the most ambitious and fortunate wore the 
crown. In short, all the qualifications of many of those kings were 
comprised in killing the one who reigned before them. 

About the middle of the fifth millennium, the kingdom of Christ was set 
up. Jesus said he was a king, born to bare witness unto the truth — that 
his kingdom was righteousness and peace, but not of this world ; of course 
his servants were not to fight for it with carnal weapons. The cause of 
Christ, without coercion by law or sword ; by appealing to the reason and 
judgment of men, gained such evidence of its divinity, that in three hundred 
years, it overturned the empire, which claimed universal sway. Let it 
carefully be observed, that Jesus claimed no civil preogatives among men 
— has set no example — given no code of laws for the government of state ; 



428 THE WRITINGS OF 

but left all such affairs to have their course in Providence, while he pursued 
his object, the eternal salvation of men. It should here be noticed, that 
when Christianity overturned empire, as mentioned before, in a great 
measure, it overturned itself. Government, which before had opposed it, 
now flattered it. Learning, which till then had used all its force against 
it, now sought to support it by the aid of reasoning, and by the court and 
the college, Christianity was disrobed of her native beauty, and prostituted 
to the basest purposes. Christianity being established in the empire, it 
opened a large door for Christian officers : to fill the civil offices, the am- 
bitious would be Christians ; and to get a fat living, many would be called 
to preach. 

Strange to relate ! It was left for the United States of North America,, 
to give the example to the world ; to draw the proper line between church 
and state, religion and politics. Yes, from the beginning of Christianity,. 
down to the close of the eighteenth century, A. D. it never prevailed 
among a people, of any considerable consequence, but they would either 
punish or pamper it almost to death : either proscribe it, or make it a prin- 
ciple of state policy. To say that the- government of the United States is 
perfect, would be arrogant ; but I have no hesitancy in saying, that the 
Constitution has left religion infallibly where it should be left in all govern- 
ment, viz : in the hands of its author, as a matter between God and indi- 
viduals ; leaving an open door for Pagans, Turks, Jews or Christians, to 
fill any office in the government, without any religious test, to make them 
hypocrites : securing to every man his right of argument and free debate : 
not considering religious opinions objects of civil government, or anyways 
under its control : duly appreciating that Christianity is not a scheme of 
coercion ; but only calls for a patient hearing, a dispassionate examination 
and a rational faith. 

* 

NUMBER TWELVE. 

FAITH. 

In reading and hearing, I have discovered a considerable variety of 
opinion, among divines, respectingy<z?77i. 

Some consider it to be the simple assent of the mind, to a declaration or 
fact which is supported by rational evidence. Others suppose that faith is 
expressive of the exercises of a gracious soul, believing and embracing what 
God reveals to men ; and that it is the duty of all men, who hear the 
gospel, to exercise faith. In this view of the subject, they boldly call on 
all their hearers to believe and be saved. A third class will have it that 
faith is the gift of God, that it intends something received, and not anything 
done by men. 





ELDER JOHN LELAND. 429 

To me, nothing appears more evident, than that faith is an indefinite 
word, admitting of a variety of significations. That faith frequently in- 
tends the exercise of the soul ; and that men are under the strongest ob- 
ligations to hear and believe all that God reveals, admits of no doubt; but 
that faith always has that meaning is not so clear. Eph. vi. 2, 3. Peace 
be to the brethren, and love with faith, from God the father, and the Lord 
Jesus Christ. II. Thes. i. 11. We pray always for you, that our God 
wouid count you worthy of this calling, and fulfil all the good pleasure of 
his goodness, and the work of faith with power. I. Tim. i. 14. And the 
grace of our Lord was exceeding abundant, \v\\h faith and love which is in 
Christ Jesus. Heb. xi. 1. Now faith is the substance of things hoped for, 
the evidence of things not seen. Heb. xii. 2. Looking unto Jesus, the 
author and finisher of our faith. II. Peter, i. 1. To them that have ob- 
tained like precious faith with us, through the righteousness of God and 
our Saviour Jesus Christ. Let any man divest himself of the prejudices 
of system, and dispassionately reflect on the texts here quoted, and it is 
probable he will confess that faith sometime bespeaks the work of God in 
man, and not always the work which God requires of man. Nothing is here 
intended to chill the burning zeal of those, who so pathetically call on all 
to repent and believe the gospel, and deal out the vengeance of God and 
the wrath of the Lamb to unbelievers : but let them at the same time remem- 
ber, that there is a faith superior to all duty, called, sometimes, the spirit 
which God pours out upon them ; at other times, the water of life ; an unction 
from the Holy One ; the word of God which liveth and abideth in the 
saints ; Christ in them the hope of glory, &c. This kind of faith, Adam, 
in innocency, had not ; this faith came not by Abraham or Moses, but by 
Jesus Christ, and is life eternal. 

It is hard to believe that a righteous God, requires us to be inherently 
more rarified and celestial than innocent Adam was ; but if the saints of 
Jesus are not so, what mean such texts as these ? "I am come that they 
might have life, and that they might have it more abundantly. But where 
sin abounded grace did much more abound. We are more than conquerors 
through him that loved us." Christ did not come to re-Adam the sons of 
men ; he does not restore them to the garden of Eden. The flood and 
other causes, have blotted out of existence the garden of Eden, and sin 
has done the same to the pristine innocence of Adam ; neither of them are 
in existence, and of course cannot be described. But Christ, in the new 
covenant, raises men to a station more exalted than the genesian paradise 
— to a life more sublime than Adam possessed. " His flesh shall he fresher 
than a child's." It is not unreasonable for God to require men to be as 
good as Adam was ; to believe what he did, and as much more as is re- 
vealed to them; (for the faith and obedience of men should always keep 
pace with the revelation and commands of God,) but if the saints of Jesus 



430 THE WRITINGS OP 

are made partakers of a divine nature, and are more celestial than Adam 
was, as has been suggested, then there is one faith which is not a duty, 
not a work of man ; not an exercise of the soul : the want of this faith 
constitutes no crime : the possession of it meetens us for heaven, 

If the scheme of salvation is nothing more than a remedial law, and 
men are only re-Adamed by grace, they may fall away as Adam did. As 
temptations have increased a hundred fold, it is a hundred times as likely 
that all gracious souls will fall, as it was that Adam should fall : every ar- 
gument, therefore, drawn from Adam's fall, to prove that saints may fall 
from grace, proves that they all certainly will. But if we consider the 
new covenant as established upon better promises, that Christ is the author 
and finisher of faith, in men ; and that faith is eternal life; we may con- 
elude that the saints are kept by the power of God, through faith, unto 
salvation. 



NUMBER THIRTEEN. 

- 

SADDLE-BAGS JOURNAL. 

Growing weary with the objects within the smoke of my chimney, I 
fixed myself as decently as I could, and made my tour through the adjacent 
country. The first man that saluted me was a hard-handed laborer, with 
his sickle in his hand. After the usual remarks on the weather, without 
any solicitation of mine, he proceeded to give the following history of him- 
self. 

" I am a laboring man, and get my bread by the sweat of my face. I 
began the world with nothing, but by labor and frugality, have gained a 
considerable property. I make it my practice, when I am in company, to 
talk as loud, and as much, as any of them. If I hear a man reading, I 
often interrupt him, and make my remarks on the subject ; if I see a man 
writing, I look over his shoulder to see what he is about. On politics, I 
give my opinion with independent freedom, for I carry no velvet mouth in 
my head. I have heard, that in the southern states they give a man time 
to think, without forcing him to speak or to hear, and conceive it a great 
rudeness to interrogate a stranger, or interrupt the student or speaker; but, 
thank God, I am no Buck-skin, Tuekahoe, or Vandalian, but a true born 
Yankee, and interrogate and animadvert constantly, keeping the wind-mill 
and clatter always in motion, when I am in company, and think when I 
have leisure : by these means I have gained more information than many 
of those who make such a bustle about education, as if bookish knowledge 
was every thing. Such men read books, but I read men and facts : such 
men talk much of the advantages of literature, but if the laborers did not 
support them, they would soon " be as poor as Job's turkey." 



ELDER JOHN LELAND. 431 

Sir, said I, will you be pleased to give me some information of your dis- 
coveries ? 

" Ah ! you need not sir me," said the man, " but, if you have got a head 
for it, I can easily do it, for the Almighty has made a good turnpike from 
my brains to my mouth. I have found that two hundred and seven thou- 
sand, three hundred and sixty rails, each noting eleven feet, will enclose 
a square containing two hundred and seven thousand, three hundred and 
sixty acres of land, with a fence six rails high, and I question whether 
many of the soft fingered tribe know it. This I did not learn from Sir 
Isaac, but was self-taught, myself original. 

" Again. One penny at simple interest, five per cent, from the birth of 
Christ to 1800, would be no more than seven shillings and seven pence. But 
the same penny, at compound interest would amount to the amazing sum 
of nearly one hundred and thirty five thousand quatrillionsof tons of gold, 
avoirdupoise : which ball of gold would be heavier than four hundred and 
forty- four millions of such globes as this." 

I then bid the man adieu, remembering what I had read, that a pearl is 
found in an oyster-shell, and in a toad's head. 

I had not traveled far, before I was overtaken by a gentleman, neatly 
clad, well mounted, with a very small pair of saddle-bags. Remembering 
that I was in a country where questions would not be unpleasant, I asked 
the gentleman his occupation and destination. To which he replied with 
a smile, " sir, I am a doctor of physic, and am going to visit a circle of 
patients ; the season is sickly, and I have abundance of custom ; not less 
than forty are now indisposed ; and, notwithstanding, it is an evil day 
among the people, yet it is fine times for doctors. ' Every dog has his 
day.' " 

" Are your saddle-bags large enough to carry medicines for so many 
patients," said I? -''Plenty large," said the doctor, "1 have medicine 
enough in them for three hundred people. Once there was a time, when 
physicians studied the difference of constitutions, as well as the difference 
of diseases : but in these days of improvement and patent rights, it is be- 
come obsolete. Mercury, mercury is now the catholicon : nearly all other 
medicines are in disuse, and he who differs from the mercurial line, is cried 
down as a quack : and it certainly has one preference, being so energetic, 
a small quantity answers ; hence little saddle-bags, and a small horse, 
will do." 

" Are all your patients willing to be quicksilvered so much," said 1 1 
" They are not," said he, " but we know how to work it with them. We 
use our technical phrases, to raise their admiration, and have so many pre- 
parations of mercury, that we get it down before they know it ; and when 
we get them well charged, their resistance leaves them. And, besides, if 
they were only spleeny before, the mercury makes them sick, and when 



432 THE WRITINGS OF 

they revive, we get the praise of being skilful physicians. We have es- 
tablished a great importance among the people, especially those who are 
superstitious : if we direct them to give seven drops once in seven and a 
half minutes, they durst not measure in the tea-spoon, nor intermit eight 
minutes, believing that life depends on the exact quantity and time which 
we prescribe. If nature triumphs over the disease, we impute it all to 
medicine ; but if nature sinks, we preach up the foreordination of God. 
The clergy and lawyers have a great ascendency over the people, and we 
endeavor to keep up our end of the yoke. We studied as long as they did 
before we began practice — we know how to make our charges as well as 
they do — we love money, like them, and are as intent to get it." 

On saying this, the doctor outrode me, and left me behind to reflect on 
this query : " does the devil and doctors know any thing about the inside 
of men?" 

Soon after this, I overtook a man, affecting genteel gravity, with a huge 
pair of saddle. bags : he soon opened the conference in the following man- 
ner : " Where do you live sir? What sort of religion is most fashionable 
in your parts? Are there any vacant parishes that you know of? Are 
there any ministerial funds and perquisites in those parishes ? What do 
preachers generally have by the year among you ?" etc. 

" Pray sir," said I, what mean your huge saddle-bags ?" " My saddle- 
bags," he replied, " contain a valuable treasure ; I am a minister of the 
gospel, and go to sojourn where I can find a place. I am now on a mis- 
sion to visit the destitute, and the heathen, but while I am performing my 
missionary labors, I am looking out for a settled place of abode. St. Paul 
could leave his cloak, books and parchments behind him, and when winter 
was approaching, could send word to Timothy, to bring them along with 
him ; but I have no Timothy to do the like for me ; I, therefore, carry all 
along in my saddle-bags. I have, therein (besides my clothes,) my diplo- 
ma, my license, my Bible, and psalm book — many necessary assistants, 
and notes enough for one whole year, provided I settle myself; if not, they 
will suffice for seven years. I am now in the fulness of the blessing of the 
gospel of Christ, having stocked myself before my departure. If I can 
find an opening that pleases me, I shall engage with the people, but if not, 
I shall turn my attention to law or merchandize, for the expense of my 
education must some how or other be reimbursed." Here he closed, and 
here we parted. He pursued his course, and I returned home, musing on 
some of Paul's words. " I conferred not with flesh and blood, for whom 
I have suffered the loss of all things — necessity is laid upon me, yea woe 
is me if I preach not the gospel." 






ELDER JOHN LELAND. 433 

NUMBER FOURTEEN. 

OLD MR. WELL'S YOU CAN. 

In my travels, and among my acquaintance, I have heard much said 
about a Saviour, by the name of WelVs you can ; but have never yet seen 
him — the house where he lives, nor the man who entertains him : and am 
almost in despair of ever finding him below the sun. The accounts of 
him are these : " If 1 do as well as I can, I believe the Lord will accept of 
me, and if you do as well as you can, you will be saved." If the salvation 
of the soul depends upon our doing as well as we can, who then can be 
saved ? If a man faulters once in his life from doing as well as he can, 
the chance is over with him ; and where is the man to be found, who can 
lay his hand upon his breast and conscientiously declare, that he has at all 
times, and in all cases done as well as he could ? If such a man can- 
not be found, it follows that well as you can is only an ideal, not a real 
Saviour. 

It is a saying replete with truth, that those men, who place the 
greatest hope for heaven on doing as well as they can, are more neg- 
ligent in good works, than those who detest themselves as the vilest of 
the vile, and trust alone in the mercy of God, through the blood of the 
cross. Pharisees may boast of good works, but humble penitents per- 
form them. Men, who are taught of God, instead of doing one good 
work to make atonement for a bad deed, see so much pollution in their 
best works, that they implore the pardoning blood of Christ to wash their 
works as well as their souls. There cannot be anything meritorious in 
the performance of dependent creatures : the righteous law of God re- 
quires, of all rational creatures, the unceasing exertion of all their powers 
in loving and obeying their Maker. If any part of their time is otherwise 
employed, sin is committed, and guilt is contracted. If, after the failure, 
creatures could do more than the law requires, by this extra work (which 
would be meritorious) they might make amends for former deficiencies; 
but this extra work cannot be done, because the law requires the constant 
exercise of all their powers in his service. If, therefore, perfect and per- 
petual obedience is due to God, neither the whole, nor any parts of obedi- 
ence, can be meritorious. And, as no after obedience can make satisfac- 
tion for a former failure, so, likewise, repentance for sin committed will 
not atone for guilt contracted. The conclusion of the whole is, that, 
when creatures have sinned, neither after obedience nor repentance will 
save their souls. 

55 



434 THE WRITINGS OF 

NUMBER FIFTEEN. 

ANTEDILUVIAN AND PATRIARCHAL. 

The first child ever born of human parents was a murderer, and slew 
his brother. It was two hundred and thirty-five years after creation, be- 
fore men began (socially) to call on the name of the Lord. No mention 
is made of fire before the flood, nor of a knife. Enoch, the seventh 
from Adam, was born A. M. 622, and about sixty-five years afterward, 
(as it seems,) delivered his prophecy of the last and general judgment. 
As Adam lived two hundred and forty-three years after Enoch walked 
with God, it is highly probable that the first man heard of the last 
judgment. 

No direct promise is made of the Messiah unto men, in the whole 
antediluvian history ; but the conquering seed of the woman, is revealed 
in the denunciation of the Lord God to the serpent. Noah, the tenth from 
Adam, was born A. M. 1056. He was a preacher of righteousness, and 
the builder of the ark, into which he entered when he was six hundred 
years old, and the Lord shut him in. And here ends the history of the an- 
tediluvians. Peleg, the fifth in descent from Noah, was born one hundred 
and two years after Noah went into the ark. In the days of Peleg the 
earth was divided. 

Some think that, before the days of Peleg, Europe and Ada joined with 
Africa, but, by some tremendous shock, the chasm of the Mediterranean 
sea was formed in his days, which divided Africa from Europe and Asia. 
Others conclude that Peleg was the fiist surveyor, who divided the earth 
by lines. 

Perhaps there was a great agreement among the families descending 
from Noah, about their territorial claims and boundaries, in which Peleg 
acted a distinguished part. Or, it may be, the inhabitants of the earth 
got so divided, that they committed great hostilities upon each other; the 
hunting, wars and arrogance of Nimrod and his associates, being at this 
time. 

Ten generations from Noah, and twenty from Adam, Abraham was 
born, A. M. 1946. Fourteen generations after Abraham, David was 
born ; and after fourteen generations of royal government, (exclusive of 
Saul and Ishbosheth,) the Babylonish captivity commenced. And fourteen 
generations afterwards, which made the sixty-second from Adam, the Sa- 
viour, Jesus Christ, was born. From this, we learn that the generations, 
in average, from Adam to Jesus Christ, were not far from sixty-five 
years. 

How many generations have been since the Christian era began, I know 
not. Indeed, the genealogy in the Old Testament was only in one line 



ELDER JOHN LELAND. 435 

from Adam to Jesus. Whether they were longer or shorter in other 
branches of the same families, I cannot tell.* It is probable enough, that 
the Jews are very particular in their genealogical tables, of the house of 
David at least, as they are looking for their Messiah yet to come ; but, of 
this I have no assurance. 



NUMBER SIXTEEN. 

THE PARCHMENT. AN ALLEGORY. 

As Meslucius was digging in the earth after golden ore, he found an 
iron chest, which, to all appearance, had lain there a numher of cen- 
turies. Opening the chest, he found therein a parchment, preserved en- 
tire from the waste of ages, and every line thereon written legibly plain. 
In composition, it exceeded everything he had ever seen. The bold- 
ness of the figures — the pomp and sublimity of the style, surpassed all 
the writings of the oriental regions; but, in detailing facts, and describing 
moral precepts, such artless simplicity appeared, that a child would una- 
voidably feel the force of the narratives and injunctions. By the face of 
the parchment, it appeared that it was written by a number of hands, im- 
pelled by one and the same spirit. It detailed *events which had taken 
place before the writers lived, in part ; and gave an account of the con- 
dition of the world, in the days when they lived and wrote ; and, likewise, 
foretold what future events would take place. But, what was most sur- 
prising, it gave an account of a certain disease which had raged among 
men, and how they found a cure. It particularly pointed out a plague 
that would prevail at the time when Meslucius found the chest, and pre- 
scribed a certain, and the only balsam which would restore to health. On 
the whole, Meslucius reasoned as follows : " At what time, or by whom, 
this parchment was written, I cannot ascertain. Whether the great events 
therein related, took place or not, is uncertain. And whether those future 
events will ever emerge, I know not. But one thing I know, it gives a 
true account of the condition which the world is now in ; with a number 
of peculiar circumstances, which puzzle me to ascribe to any calculation, 
short of the foreknowledge of God. 

" The plague foretold in the parchment, I not only see raging with all 
its horrors among all my acquaintance, but feel its ravages in myself. All 
medicines have proved unavailing, and I will try the prescription of the 
parchment." 

* From David to Jesus Christ, in the branch of Solomon, were only twenty-eight 
generations. See Matt, i., 17. But in the branch of Nathan, the son of David, to Christ, 
were forty-two generations. Luke, iii., 23 — 32. For a solution of this seeming contra- 
diction of genealogies, see Budget of Scraps — article, Genealogy of Christ. 



436 THE WRITINGS OF 

Meslucius made application of the balsam, and received immediate cure. 
He then recommended it to others, and all who touched it were made per- 
fectly whole. After this, neither Meslucius, nor any who were healed, en- 
tertained any unconquerable scruple of the truth of all the facts related in 
the parchment. The intention of this allegory is easy to conceive of. 

The present inhabitants of the earth, came into the world seventeen 
hundred years since the last part of the sacred Parchment (the Bible) was 
written ; at any rate, all of us found it in existence, at the time when we 
were first capable of knowing. Let it have been written by whom, and at 
what dates soever — or let it have been preserved by whom, and by what 
means, we neither know nor imagine ; still, one thing we know, the Bible 
does exist. And is there any reason in man, or any book written by man, 
that reveals precepts equal to those in the Bible — that describes a mode of 
life as harmless and useful as the sacred Parchment ? The plague of mo- 
ral evil, in all its stages and windings, is drawn with more than human 
pencil. Both flattery and effrontery are avoided, and naked truth shines 
in all her virgin beauty. 

After all the reasonings of men, guilt, with her iron talons, seizes their 
consciences; nor can they evade the assault with'all their vain surmises. 
Where then shall a guilty sinner find relief? The light of nature, philoso- 
phy, and state policy are all silent : neither of them can give a gleam of 
hope beyond the grave," nor show one sin forgiven. But the gospel of 
Jesus, is loaded with such blessings as guilty sinners need. Yes, through 
the blood of the cross, and the resurrection of Christ, pardon of sin is ad- 
ministered and eternal life made known. When sinners are made sensi- 
ble of their pollution, and feel the plague of sin, on applying to the Saviour, 
and receiving the balsam of his grace, they obtain a perfect cure. All 
whoever apply, are received; all who look, do live; all who touch, are 
made whole. Though Christ crucified, is to the Jews a stumbling-block, 
to the Greeks foolishness, to the men of worldly wisdom scorn : yet to 
them who believe, he is the wisdom of God, and the power of God. O! 
that all my dear countrymen might apply to this balm ; then would they 
joyfully believe in the truth of the scriptures. 



NUMBER SEVENTEEN. 

SUPERFICIAL THOUGHTS ON ANGELS. 

That Creation, at some period, had a beginning, is necessarily believed ; 
but where to fix this period, is a matter of some doubt. Some astronomers 
seem confident, that many of the fixed stars, must have existed long before 
the creation which Moses relates, and therefore confine the genesian his- 
tory to the solar system. Others are equally confident, that angels were 



ELDER JOHN LELAND. 437 

formed at some period far anterior to the formation of the first pair of the 
human family. With the first of these I am not competent to dispute; 
with the last I am not disposed. I have never yet been convinced, how- 
ever, that creation began at an earlier date than the time which Moses 
narrates. 

That angels were in existence on the third day, appears pretty evident ; 
for on that day the Almighty formed the cavern — fixed the boundaries of 
the sea, and caused the dry land to appear : at sight of which, " the morn- 
ing stars sang together, and all the sons of God shouted for joy." It is 
most likely that angels were created on the first day. "In the beginning 
God created the heavens," (and their inhabitants.) Let this supplement 
be admitted, and the sense is complete. In six days the Lord made the 
heavens and earth, and all that is in them : Angels, being in the heavens, 
were certainly made within the six days, (if the history of Moses includes 
all creation,) and as they were songsters on the third day, where is a bet- 
ter place to fix their creation, than on the first day 1 In creation, two 
orders of intelligent beings were made, angels and men. The race of 
men were all to proceed from one complex parent by procreation ; but 
angels were more independent in nature ; all of them were created, none 
are procreated : the whole family of them were created at one time. 
Whether we call them spiritual matter, or spirit distinct from matter; in 
either case, they are not subject to natural decay, but are immortal : age, 
sickness and death never prey upon them. That they were subject to 
moral decay, is certain, for many of them have left their first estate, and 
turned themselves into devils. How long the angels, which are now 
fallen, retained their obedience in their first estate, is not certain. 

The Almighty spake all creation into existence on the first day ; and 
on that day, and the five days following, he formed creatures and things 
out of the mass, (toliu and hohu,) which he made on the first day. Angels 
stood wondering to see what their God could do. On the sixth day man 
was formed, with a body so erect, and a soul so capacious, as to raise the 
highest admiration among the angels ; but, said God to the angels, " Do 
ye wonder at what ye see ! know ye that my first begotten shall assume 
the nature and appear in the form of Adam ; and I command you all to 
worship him as God incarnate." This was the first time that the Messiah 
was named ; and when God brought his first begotten into the world, (by 
naming him,) he said, " let all the angels of God worship him." This 
was the test of angelic obedience rand the trial was, whether they ought 
to worship God in a nature inferior to their own, in obedience to the com- 
mand ; or whether they ought not rather to withhold their adoration. 
"What," said angels, " shall we worship a nature inferior to our own — 
why not worship a beast as well ? We cannot understand the union of an 
incarnate God ; and it would be idolatry to worship a creature : our reason 



438 



TIIE WRITINGS OF 



tells us, therefore, all things considered, that it is best not to obey." If 
these suggestions are well founded, the first sin in the universe, arose from 
the limited wisdom and inadvertent conduct of sinless creatures. And 
further, if this is truly descriptive of the entrance of moral evil into the 
angelic department, then angels did not transgress before man was made, 
for angels to see. 

At the close of the sixth day, God pronounced all very good, and on the 
seventh day he rested, which expressions seem to carry an idea, that no 
disturbance, as yet, had fallen out among his creatures, to '-grieve him to 
the heart," and make him " repent that he had created man upon the 
earth." But, soon after this, perhaps on the eighth day, the rebellion broke 
out. 

It is highly probable that some high angel, (likely the tallest which God 
had made.) took the lead in this rebellion, who, after he had become self- 
fallen, used his infernal address to deceive and ruin others, and who, to 
this day, has a kind of supremacy (under God) over those angels who fol- 
lowed his pernicious ways. When they are called devils, he is called Bel- 
zebub, their prince ; and when he himself is called devil, they are called 
his angels. 

An innumerable multitude of the angels have kept their first estate, and 
retain their innocency until this day. These are not sent by God to be 
preachers of the gospel among men, but are, all of them, ministering spir- 
its, to minister unto the saints in the kingdom of Providence. 

From the days of Abraham down, about two thousand years, the angels 
of God frequently appeared among men, to bring intelligence from heaven — 
feed and rescue the saints, and destroy the wicked : but from the close of 
the apostolic age down until the present time, the appearance of angels — 
the spirit of prophecy — and the working of miracles, have been more rare. 
That angels, however, still exist — guard the saints unseen — smite the 
wicked — escort the souls of the saints to Abraham's bosom, when they 
die — and will come in awful pomp with Christ at the last judgment — gather 
the elect from the four quarters of the earth — sever the righteous from the 
wicked, and dwell forever with the saints in heaven, we have abundance 
of evidence to believe. Of this innumerable company of the heavenly 
host, there are not more than the names of two handed down to us, if any 
name at all. Michael, (who is as God,) seems to intend Christ, the angel 
of the covenant, who has often appeared in angelic form : — with him Ja- 
cob wrestled, and to him Abraham prayed, etc. Whether the name, Ga- 
briel (strength of God,) is peculiar to any one angel, or whether the name 
is given to any of the angels, when they are sent of God to accomplish 
grand events, is not certain ; besides these two, no angelic names are found 
in our translation of the Bible. 

The seraphim of Isaiah — the living creatures and cherubim of Ezekiel, 



ELDER JOHN LELAND. 439 

and the four beasts of John, seem to be the same. Abundance of exposi- 
tors, by them understand the angels, but in Revelations, v., 9, they are 
said to sing unto the Lamb, " thou wast slain, and hast redeemed us to 
God by thy blood," which is not a song for angels to sing. 

The Mahomedans hold to genii, a race of beings between angels and 
men — that they bear higher offices than men, but are mortal and die : 
from this opinion, we should think, that aristocrats got their notion, that to 
rule over others is a right which some families are born to inherit. 

All those creatures which are more exalted in nature than men, who are 
(dependently) possessed of immortality, I call angels. Let there be ever 
so many grades or orders, they form but one race. 

I have said that angels were not sent to preach the Gospel. It is to be 
understood, however, that an angel first preached to the shepherds, the 
birth of the Saviour, who is the essence of the Gospel, but the doctrine of 
the gospel among men, which consists of law and grace — repentance to- 
wards God, and faith towards the Lord Jesus, contains essential articles 
which angels cannot well explain. The guilt of sin — repentance for sin — . 
pardon from sin, and striving against the law of sin, are articles which the 
apostles preached, and are essential parts of the Gospel : but should angels 
undertake to preach, they must either omit these articles, or preach what 
they never experience. 



440 



THE WRITINGS OF 



ON SABBATICAL LAWS, 



Of the pamphlet (published in 1815) entitled, " Remarks on Holy Time- 
on Moral Law — on the changing of the Day— on Sabbatical Laws" — - 
the ideas contained in the first three divisions, are, for the most part, 
comprised in other pieces on the same subject, and in a more condensed 
form. It has, therefore, been deemed advisable to omit, in this place 7 
all except the last head. 

The Mosaic institution, which formed the tribes into a theocracy, was 
very different from the government of any other nation, and from the gov- 
ernment of Gospel churches. 

The Israelites had no legislature, but received their laws from Jehovah ; 
they had no executive, God was their king. Judges they had, but no sala- 
ries provided for them ; of course their civil list did not cost them a cent 
per annum. 

Exclusive of their " divers washings and carnal ordinances," which were 
typical of good things, they had many laws to regulate them as a body 
politic, peculiarly adapted to their circumstances, and binding on no other 
nation. Their laws for trying jealousy by bitter water ; for deciding the 
cause between the man- slayer and avenger of blood, at the gates of the 
cities of refuge ; against taking usury ; to oblige a man to marry the 
widow of his deceased brother ; to release lands at the jubilee, etc., no 
other nation has seen cause to adopt, nor felt themselves bound to obey. 
The incompleteness of the political part of the Mosaic code to govern other 
nations by, requires no other proof, but just to observe, that the people were 
forbidden to have commerce with other nations, of course had no commer- 
cial laws. Any laws, therefore, which the Jews had to enforce the obser- 
vance of the sabbath, or punish the sabbath-breaker, give no grounds to 
Christians to exercise like force. The king of Israel gave that people 
their laws and orders, but Christ has given laws for the regulation of Chris- 
tianity. Now, if there be any account in the New Testament, that Jesus 
called upon the rulers of state, to make and enforce laws, to oblige the 
people to keep the first day of the week holy, and fine or punish them if 
they did not ; such an account would be direct in point, but such an ac- 
count we have not, 



ELDER JOHN LELAND. 441 

It has been noticed, in a foregoing page, that the evidence wassoclear f 
that the first Christians assembled in course on the first day of the week, 
that it hardly admitted of a doubt, and the evidence is about as clear, that 
it was done voluntarily, as a matter of prudence, without any divine com- 
mand ; hence a disregard of the day was not esteemed a matter of offence. 
In Galatians, iv., 10, 11, Paul reproves the Galatians for observing days, 
months, times and years, as the Jews did ; for Jewish times, no doubt, are 
intended. But in Romans, xiv., 5, a day is spoken of, which some regarded, 
and some regarded not, but none of them were reproved by Paul. It is 
probable the day here spoken of was the Lord's day, for if it had been a 
ceremonial day of the Jews, he would have reproved them for regarding 
it, as he did the Galatians ; but, in the case before us, a regard, or disre- 
gard to the day, was not to be a cause of judging and setting at nought a 
brother, whom the Lord accepted. If, then, a disregard to the Lord's day 
was not censurable by the church, can we possibly suppose that it ought 
to be punished by the laws of state ? 

For the first eighteen centuries of time, there was no government among 
men but patriarchal, which took its rise in nature. Next, a more exten- 
sive government was formed, by mutual agreement, (Genesis, xi., 3, 4,) 
but, by the address of an ambitious hunter, the government was soon 
turned into a kingdom. The government of the tribes of Israel was a 
theocracy (from Theos, God,) because they received all their laws from 
God. The government of the Ghristian church is from heaven, and not 
from men. 

Among the nations of the world in general, that government which does 
not rise in compact, is usurpation and tyranny. When men associate, it 
is for specific purposes, viz., to protect life, liberty and property, and not 
to prepare them for heaven. Souls and conscience are inalienable. The 
gracious and ungracious, all belong to the body politic, and are equally eli- 
gible to posts of authority. The work of the legislature is to make laws 
for the security of life, liberty and property, and leave religion to the con- 
sciences of individuals. If the sacred code, in the New Testament, is not 
sufficient to govern Christians in all their religious affairs, either the wis- 
dom or goodness of Christ is deficient. 

Much confusion arises in government, when sins and crimes are blended 
together. Every state crime is a moral evil or sin, (provided the laws of 
state are legitimate,) but every sin is not a crime to be punished by law. 
Malice, guile, hypocrisy, envy, pride, impenitence, unbelief, etc., are sins, 
but not crimes. Suppose, then, that a disregard of the first day of the 
week is a sin as flagrant as enmity, bigotry or ill-will, yet it is not a crime 
to be punished by law ; for I would here request an instance where Jesus, 
or the inspired apostles, ever called on the civil rulers to punish sabbath 
breakers, or those who disregarded the first day of the week. If there is 

56 



442 THE WRITINGS OF 

such an instance, let it be pointed to ; but, if not, let clamor cease. When 
God, by Moses, gave law to the tribes, they had no king, nor any thing 
that looked like one, but the Almighty, knowing what would take place 
about four hundred and fifty years afterwards, gave them the character and 
administration of a king : (Deuteronemy, xvii., 14, 20.) 

When Christianity was first set up in the world, it was small. The 
power of making laws was in the hands of the enemies of Christianity. 
Laws to guard the Christian religion could not have been expected, but 
Christ knew what would come. He knew that about three hundred years 
thereafter Christianity would rise triumphant ; why did he not then give 
some precept, at least some small hint, that when Christianity should be- 
come so general, that then the rulers of state should make laws to establish 
Christianity, and force the observance of the first day of the week ? We 
look in vain to find any thing like it in the New Testament, and it is gen- 
erally confessed, that when the event did take place — when Constantine 
the Great established Christianity in the empire, and forced an observance 
of the first day of the week, Christianity was disrobed of her virgin beauty, 
and prostituted to the unhallowed principle of state policy, where it has 
remained in a criminal commerce until the present moment. 

Men of little reading, and less thought, conclude, that if there is no law 
of state to force the observance of the sabbath, (for so they name the first 
day of the week,) it would entirely run out, and not be regarded at all. 
Why did it not then run out in the three first centuries ? How came it 
to be regarded all that time as purely as it has ever been since % There 
were no sabbattical laws during that period. Why has it not run out in 
Pennsylvania, New Jersey, and New York ? They have no holy laws in 
those states, and yet the sabbath, so called, is not run out, but meeting- 
houses and public worship in those states are not inferior to those of New 
England. Those states abound with Quakers, who never thank a legisla- 
ture for making religious laws, and yet they keep the first day of the week 
as regularly as the Presbyterians, and the fifth day of the week beside. 

The Jews, and some of the Christians, would keep the seventh day — 
most of the Christians would keep Sunday — the Turks would hallow Fri- 
day — Infidels no day. Shall that sect, which is most numerous and am- 
bitious, direct the sceptre of government to interpose, and force all to sub- 
mit to one standard, and fine, punish and burn non-conformists 1 Such has 
been the course of things, it must be confessed, but does not human nature 
shudder at the thought, and the spirit of Christianity flee from the sight! 
Let each sect enjoy their own rights and freedom, in respect of the God 
whom they wish to adore, the days on which they would pay that adora- 
tion, and the modes of performing it. If one sect has the liberty of wor- 
shipping whom, when and as they please, why should that sect wish to force 
other sects to worship whom, when and as they would not ? 



ELDER JOHN LELAND. 443 

Legal force is not the armDi* with which the Captain of our salvation 
clothes the soldiers of the cross. An honest appeal to the reasons and 
judgments of men, is all the force that Christians should use to induce 
others to believe in and worship God as they themselves do. All the pun- 
ishment that pious Christians inflict on the irreligious, is pily, forgiveness, 
and prayer, unless the irreligious man breaks out into overt acts, in which 
case he is to be punished according to his crime. If labor or amusements, 
on the first day of the week, may be considered as the foulest sins, yet 
they were no crimes to be punished by law, for the first three hundred 
years after Christ, nor are they, at this time, crimes in several of the states 
in our country, and, if laws were fixed as they should be, they would not 
be crimes any where. If those who keep the first day of the week, in 
remembrance of the resurrection of Christ, believe themselves to be right, 
(as they have cause to,*) let them " beseech others, by the mercies of God, 
to present their bodies a living sacrifice to God, which is a reasonable ser- 
vice," (Romans, xii., 1,) and not make use of legal force to do it, which 
will only prejudice others against the day and against themselves. 

"Where Jews (of which there are eight millions in existence) and seventh- 
dayrian Christians reside, they must either sacrifice conscience, or lose a 
day in each week. The majority of Christians in our country keep the first 
day of the week ; but if there was a majority who kept the seventh day, 
and should oblige all others to regard the day, would those who now make 
the law and plead for its utility, bear the privation of one-seventh part of 
their labor, or change their day? If they did the first, they would justly 
complain of partial oppression — if the last, discover the rottenness of their 
consciences. 

It has been observed before, that government should guarantee the rights 
of conscience to all ; consequently if an individual or an assembly should 
be interrupted by assault, on Sunday, Monday, or any other day or night, 
either at the meeting-house, a private house, market, field or grove, where 
he or they should be conscientiously paying devotion to God, the law 
ought to be open, as it is, to punish the assailants, as disturbers of the peace ; 
for the design of the law is, to punish him who works ill to his neighbor. 
This law is sufficient for all, every day of the week. It is no assault up- 
on one man's right for another to refuse to unite with him in his devotion. 
Those who keep the first day of the week, will work in their fields and 
travel roads, where Jews assemble in their synagogues, and sevendayrians 
meet in their meeting-houses on Saturday, and never suspect that they are 
interrupting them in their worship ; why, then, should it be looked upon an 
interruption for sevendayrians, or those who regard no day, to work in the 
field or drive their team in the road upon the first day? Yet, in many 

* See remarks at the close of " The Sabbath Examined." 



444 THE WRITINGS OP 

places, ty thing-men, or wardens, are chosen as legal officers to prevent labor 
and recreation on the first day of the week. When I see men turn their 
backs upon public worship, and pursue their labor or recreation in prefer- 
ence to the service of God, either on Sunday or on any other day, my 
heart beats in poetic strains, 

" O might they at last, with sorrow return, 

The pleasures to taste, for which they were bom, 

The Saviour receiving, the happiness prove, 

The joy of believing, the heaven of love." 

Or breaks out in the language of the Hebrew prophet, " Oh that they were 
wise, that they understood this, that they would consider their latter end !" 
Or vents itself in the words of Paul, " I pray you in Christ's stead, be you 
reconciled to God." 

But when I see a man with the insignia of his office,, arrest a fellow-man 
for non-attendance on worship, or labor or amusement on Sunday,. it strains 
every fibre of my soul. Who that ever read the New Testament, which 
describes the meekness, patience, forbearance and sufferings of the first 
Christians, would ever have expected to see those who call themselves 
Christians, avail themselves of such weapons to suppress vice and support 
Christian morality ? The spirit seems to be the same that influenced Peter 
to draw his sword and cut off the ear of one who did not reverence Christ; 
or, like that which stimulated James and John to command fire to come 
down from heaven and consume those who would not receive the blessed 
Saviour. The first was ordered to put up his sword ; and the last were re- 
buked, with "ye know not what manner of spirit ye are of." It reminds 
me of an instance which took place with one of Burgoyne's men, who pro- 
fessed to be a zealous Christian. The man, hearing an American speak 
irreverently of religion, exclaimed, " How I hate him — I will kill him, be- 
cause he does not love my blessed Jesus." About two centuries past, the 
spirit of witchcraft and witchburning ran through a considerable part 
of the world, like a raging, plague. The rulers used to reason thus : " God 
will burn wizards and witches in the next world, and we who are God's 
representatives, must burn them in this world." But it is thought that the 
following reasoning would have been better :.." God is merciful to the poor,, 
deluded creatures, and lets them live, and we will imitate him." So in re- 
gard to those improperly called sabbath breakers. If they commit overt 
acts — if they assault the life, liberty or property of any man, let them be 
punished by law. But if their only error is not worshipping where, when, 
and as you do, your only weapon is fair reasoning, with them. If God lets 
them live, though in disregard of Sunday solemnities, let not man kill them. 

But how must a ty thing-man feel ? The day he conceives to be holy u 
no civil or economical business must bedone on the sacred day ; devotion 
must employ his time and hi3 thoughts ; and yet his office is civil ; he re- 



ELDER JOHN LELAND. 445 

ceives his authority from the acts of the legislature, and not from the acts 
of the apostles, and his oath obliges him to profane the day which he con- 
ceives to be holy, by performing civil actions, for he has no authority to offic- 
iate, except on the time which is holy. When he rises on Sunday morning, 
instead of having his mind disentangled from earthly things, he is watching 
the fields and the roads ; when going to meeting, instead of watching to pre- 
pare his heart for the solemnities of the day, he is watching how others be- 
have ; when at meeting, his eyes and his ears, which should be open alone to 
God, and to his word, are constantly looking and harking to prevent the er- 
rors of others. And thus, by law, he is obliged to do evil that good may come. 
However others may seek to regulate religious societies by law and by force, 
to me a man cannot give greater evidence that he is ignorant of the precepts 
and destitute of the spirit of Christianity, than by calling the aid of the civil 
arm to legalize religious days and modes, and punish those who will not 
submit. 

I shall close this part of the subject, with a few reflections on some late 
events. When the British, (who are called the bulwark of religion,) landed 
near Saybrook, it was Sunday. The good people of Connecticut would 
not assemble to drive them off, because it was holy time, until the enemy 
had burnt the shipping at Pettipague. The God whom they served did not 
protect them from the depredations of the old " Bulwark." But on Lake 
Champlain, the li Bulwark" attacked McDonough on Sunday. McDonough 
solemnly prayed for success, and then fought with astonishing bravery. 
The signal victory which he obtained over the " Bulwark," together with 
what was achieved by the land forces, under General Macomb, have met 
with the thanks and rewards of more states than one. I have not yet heard, 
however, whether the pious apathy of Connecticut, or the profane heroism 
of the northern fleet and army, meets with the most applause from those 
who conceive Sunday to be holy time. It is highly probable, however, 
that there were no tything-men aboard McDonough's fleet. 

The public assembling of Christians for religious worship, is certainly 
appointed in the New Testament by precept, and abundantly by example. 
And, as has been noticed, the evidence is nearly conclusive, that the first 
Christians generally assembled on the first day of the week, not with a 
view that it was of moral obligation — not in obedience to the fourth com- 
mand of the decalogue, which enjoined the observance and rest of the 
seventh day — nor in obedience to any command given them by Christ, but 
voluntarily, as a prudential thing, to perpetuate the event of Christ's re- 
surrection. Their public assembling, however, was not confined to the first 
day of the week, but daily, in the temple and other places, both day and 
night, as opportunity served, they assembled for Christian worship. There 
were some among them, who did not discover any advantages in their as- 
sembling on the first day more than on any other day, and, as the day was 



446 THE WRITINGS OF 

not divinely appointed, those who regarded it, did not judge and set at 
nought those who regarded it not, but left every man to be fully persuaded 
in his own mind. 



SUMMARY. 

1. God, for onee, rested on the seventh day. 

2. No proof that God commanded men to rest on the seventh day during 
the patriarchal age. 

3. About two thousand four hundred years after creation, the holy sab- 
bath was enjoined on the tribes of Israel. 

4. The fourth commandment was not moral, but absolute. 

5. The sabbath was not a day of public worship, but of rest. 

6. After the return of the Jews from Babylon, of their own accord they 
built synagogues, and assembled in them every sabbath, to read and hear 
the law of Moses and the prophets, for which they had no command, and 
received no reproof. 

7. The Gentiles were never reproved for sabbath-breaking. 

; 8. The first day of the week was never appointed by Christ, to be kept 
different from other days. 

9. Proof, nearly conclusive, that the first Christians paid particular at- 
tention to the first day of the week ;. those who did not regard the day, 
were not judged and set at nought by those who regarded it. 

10. The observance of the first day of the week, perpetuates the resur- 
rection of Christ. 

11. The appointment of religious days, no article of legislation. 

12. The observance of the first day of the week was never enforced by 
law until the reign of Constantine, in the beginning of the fourth century. 

1&. Ty thing. men are obliged,, by their oaths, to profane the time which 
they conceive to be holy. 

14. The public assembling of Christians for religious worship, enjoined 
by New Testament precept, and abundant examples. 



ELDER JOHN LELAND. 447 



June 15, 1815. 

Mr. Printer — In the reign of Queen Elizabeth, when wizards and 
witches were abundant, her majesty established a court for the trial of 
witches. An ignorant peasant, (not rightly conceiving of the design of the 
court, and concluding that the honorable bench were only to inform per- 
sons who suspected themselves, whether they were witches or not,) took 
a journey of about sixty miles, when the court was in session, to be ex- 
amined. Entering the solemn hall, he addressed the court as follows: 
" May it please your worship ! I am come to be examined whether I am 
a wizard or not. My wife tells me that I am a witch ; and, I have a mole 
on my breast, which my mother said was a witch-teat ; and having strange 
cogitations of mind, I am suspicious of myself, and have come to be 
examined whether I am a wizard or not." The decision of the court, and 
the reception which the old peasant received from his wife, on his return, 
I shall not detail; but, with all the honesty of the old peasant, shall re- 
late to you my moles, marks, and cogitations, and request yourself, or 
some of your readers, to tell me what 1 am. 

In the administration of Mr. Adams, the democrats, by publishing a 
great deal of truth, and a little falsehood, completely run down the stu- 
pendous system of administration, which greatly disturbed me, and I took 
the holy, patriotic resolution, that by publishing a great deal of falsehood, 
and a little truth, I would run down the democratic administration ; which 
resolution I have pursued ever since, but have not yet succeeded. 
When the act that established the court of sixteen judges was re- 
pealed, I boldly declared that the constitution was destroyed ; which 
declaration I have repeated in every essential measure of government, 
from that time until the present. And, yet, I fully approved of the Hart- 
ford convention, which owned that the constitution did exist, and resolved 
to have it amended in seven particulars. The constitution, I know, bears 
the signature of Washington ; but those who stick to it, are under the in- 
fluence of Bonaparte, and I am a Washingtonian to the back-bone. 

When Mr. Jefferson presided, my constant cry was," protect our trade, 
secure our naval rights," &c. When the embargo was laid, I pronounced 
it " worse than war." When war was declared, I said it was unjust, im- 
politic and unnecessary. The disasters of Hull, Van Rensselaer, Win- 
chester, and Wilkinson, gave me pleasure under the jacket, but, with a 
sanctimonious grimmace, I would say, "poor creatures! how my fellow 
men Suffer the fault lies somewhere ! Our government were wicked in 
declaring war, and incompetent to manage it." Such sermons I oftea 



448 THE WRITINGS OF 

preached, with a view to disparage those in power, and get myself and 
my partizans into their seats. I sometimes doubted the moral rectitude 
of my conduct for a moment ; but, when I reflected that the ends I had 
in view were sufficient to justify the most deceitful means, it eased my 
conscience from such childish scruples. The bravery of the American 
troops at Niagara — the victories of Erie, Champlain, and New Orleans, 
I am obliged to own, have not been exceeded since the age of miracles 
ceased. That the war was justly waged, I will not believe. That God 
would succeed an unjust war, I dare not say. However, I ease myself of 
this dilemma, partly by saying it was done by the genius of the people, 
distinct from government, and partly, by hoping that the democrats are so 
stupid that they will not discover any inconsistency in my sayings and do- 
ings. The victories and captures on sea, have given me pleasure and 
pain. Pleasure, to see naval defence successful. In this particular, I can 
say, " I told you so ; which establishes my character as a man of forecast. 
Pain, to think that our best friends who have done us no essential injury, 
the very bulwark of our religion, should lose sixteen hundred of their 
ships, with their rich cargoes. 

When Bonoparte was sent to Elba, and Louis ascended the throne, I 
grew fat; the jig I concluded was nearly over; and the movements of 
the British army at Washington, exactly corresponded with my wishes. 
Had that army succeeded in catching Madison and sending him to Elba, 
my joy would have been full ; I should have burst all the buttons from 
my jacket ; but, to my chagrin, Madison made his escape. My joy, how- 
ever, was considerable in blasting Madison for cowardice, and compli- 
menting him with smoky walls; this joy, nevertheless, was somewhat al- 
layed, when the British, near Baltimore, (the nest of democrats,) were re- 
pulsed, and lost a thousand men, including their commander and Sir Peter 
Parker. What a pity that lords and sirs must fall by the barbarous hand 
of low-bred democrats! Notwithstanding all, I rejoiced, and kept thanks- 
giving for the downfall of Napoleon, and chanted forth, " How art thou 
fallen, Oh Lucifer, son of the morning." The return of Napoleon, it is 
true, has astonished the world, but I hope his triumphs will be short. I 
trust that the combined powers, with their armies, will soon destroy him ; 
for it is not war that I am principled against, it is only war with Great 
Britain. 

The late treaty of peace is an unkind affair to me. I once said that the 
government could not be kicked into war, and did all in my power to pre- 
vent, not the aggression of Great Britain, but the declaration of war, to 
fulfil my prediction ; but I failed — war was declared. I then said that 
Great Britain would never make peace while Madison presided ; and used 
to tell my neighbours, at election terms, that the democrats had plunged 
them into a ruinous war ; but, if they placed the Federalists in power, 



ELDER JOHN LELAND, 449 

peace would immediately follow ; but peace is made while Madison pre- 
sides, without the aid of Federalists, or the Hartford convention. But 
even here, I find some food to cheer me. Great Britain has not agreed 
to desist from a single thing that the war was declared for ; the democrats, 
therefore, I say, have lavished blood and treasure for nothing. 

There is one staff that supports me more than all the rest, viz. taxes. 
At the close of the revolutionary war, the national debt was about seventy 
millions of dollars, which increased to eighty millions in twelve years. 
This increasing debt was a very popular argument for the democrats; 
and, as that debt was diminished more than forty millions of dollars 
in the eight years of Mr. Jefferson's administration, democracy wore 
a bold front : but now, thank my stars, the scale is turned. The late war 
has greatly increased the debt, and this I am resolved to play off against 
the government, and all _those that support it. No doubt there will be 
different statements of the amount of the debt ; but, I am determined to 
believe the largest, which will strengthen my arguments the more : for 
have the art of believing and saying whatever appears most ikely to sup. 
plant the democrats, all under the garb of religion and good order ; and never 
intend to quit the pursuit, until the object is gained ; for, as long as Mor- 
decai sits in the king's gate, everything else avails me nothing. One 
cogitation more I have to communicate, viz., I am resolved to blacken the 
characters of Monroe, J. Q. Adams, and Gov. Tompkins, and eulogize 
King, Pickering, and Strong. 

Now sir, if yourself, or any other man will tell me what I am, you will 
much oblige your humble servant. broken-leg. 



57 



450 THE WRITINGS OF 






CATECHISM 



Q. Which is the eleventh commandment ? 

A. The eleventh commandment is, "Remember the first day of the 
week, and keep it hypocritically : the six following days may labor, laugh- 
ter, lying, cheating, drinking, gaming, revelling and oppression, be done, 
by day or by night, according to the inclination of the individuals ; but, on 
the first day o( the week, shall no labor or recreation be done, save only 
that men may salt their cows in the morning, sleep in time of service, talk 
about politics, fashions and prices, at noontime; read newspapers after 
service, and pay their addresses at night. To redeem time, however, a 
traveller, on a journey, may continue his travel until Saturday midnight, 
and resume it on Sunday at the going down of the sun, losing but eighteen 
hours in a week; but recreation must cease on Saturday at sundown, 
and not commence again until Sunday midnight, losing thirty-six hours 
each week. The law, morever, commands towns, precincts, and parishes 
to have teachers of morality, piety and religion, at least six months in a 
year, on the penalty of from thirty to one hundred dollars. It also enjoins 
it on the people to attend on the instruction of said teachers, if they con- 
veniently and conscientiously can." 

This is the eleventh and great command ; on the observance of which 
hang all religion and good order. 

Q. Is there any precedent in the New Testament for all this ? 

A. Christ's kingdom was not of this world : he claimed no civil prero- 
gative ; consequently, he could not make any law of state, with pecuniary 
or corporeal penalties to sanction it ; nor did _he give any divine orders to 
the rulers of this world to make such laws. But Constantine loved the 
Christians, who supported his imperial dignity, so much, that he made a 
law to enforce the observance of the first day of the week, and pay the 
teachers of Christianiiy. And, as every generation grows wiser, by ex- 
perience of former generations, when our virtuous ancestors fled from 
Europe, and came to America, Mr. Colton, in Massachusetts, and Mr. 
Davenport, in New Haven, like Haggai and Zechariah, instructed the 
rulers how to proceed. Mr. Davenport, in particular, and his company, 
had high notions of a Christian commonwealth ; that government should 
he administered in an ecclesiastico-political mode. When the assembly 



ELDER JOHN LELAND. 451 

met at New Haven, they took up the subject ; but, as the season was busy, 
they adjourned, with the resolution that they would take the laws of God 
for their rule until the winter session, when they should have leisure to 
amend them ; and, consequently, at their leisure session, they culled those 
parts of Moses's law they chose to preserve, and Christianized them ; and, 
by little and little, have made the law as perfect as the state of society 
will admit of. In Massachusetts, they progressed in the same manner; 
in Connecticut, they begin their holy-day at the sun's setting, and end it 
at the same time ; and, also, the Connecticut laws are blue, while some of 
Massachusetts' were red. 

Q. Does not the New Testament forbid Christians to judge, and set at 
nought, those who differ with them about the observance of days ? If so, 
are not all penal laws, on that subject, cruel persecution. 

A. Christians, as members of churches, are not to judge them that are 
without ; nor judge, and set at nought, those who differ with themselves, 
respecting meats and days ; but every man is to be fully persuaded in his 
own mind. Every man must give an account of himself to his Maker, and, 
of course, ought to be free to act as conscience dictates. Nor should 
Christians, as citizens or magistrates, ever quit the weapon of fair reason- 
ing, and assume legal force, to coerce and reform others from what they 
suppose to be religious errors. All laws, therefore, that describe the God 
— the day — or the mode of worship, are usurpative and oppressive — con- 
trary to the genius of the gospel, the dictates of grace, and the kingdom of 
Christ ; which laws have done incalculable evil among men. But times 
are altered so much — New Testament, meek and humble religion, grown 
so unpopular — and men have become so much wiser, (especially in the 
New England states,) that laws to force people to keep the first day of the 
week holy, and oblige them to have teachers, and pay them, are absolutely 
necessary. Without such laws, Sabbaths would be neglected and forgotten, 
the sanctuary forsaken, the priesthood disgraced, and Christianity demol- 
ished. Leave religion as unguarded by law as the New Testament leaves 
it, and the New England states would soon fall into the same licentious- 
ness of manners, and error in politics, that many of the states are now in- 
volved in. 

Q. If such laws are necessary, what is the best mode to carry them into 
effect ? 

A. The path is plain, but requires a little disguise. Let a society be 
formed with all pharisaic pomp, for the ostensible purpose of promoting 
good morals ; let this society have a president, vice-president, and execu- 
tive officers ; and let as many auxiliary societies be likewise self-created 
as is necessary with their presidents and company. By this method, there 
will be a number of presidents, who, otherwise, would live in obscurity. 
Let all these societies, by their executive committees, make a bold stand 



452 THE WRITINGS OP 

against vice ; but let them be cautious not to criminate covetous and fraud 
among the aged, nor balls and revelling among the youth, for that would 
be unpopular ; but let them bend their whole force to prevent travelling 
on the first day of the week. This will make people believe that the 
whole of good morals consists in keeping the day abstemiously. Let the 
executive committees call on justices, sheriffs and tything-men, to aid 
them in the laudable work. Let the justices fill their writs, and sheriffs 
pursue and arrest the traveller, and bring him to trial till he pays seven 
dollars, and then let him travel on. Half of the money will be for the 
prosecutors ; and here the society will get money, as well as presidents. 
Indeed, this course of proceeding will give the society boldness in the 
faith — many honorary officers, and a quantum of that which answers all 
things, and all gained by the pure motive of suppressing vice, and promo- 
ting good morals. And, by making the day more sacred, it will make a 
better market for the sons of these officers, if any of them choose to be 
teachers of piety, morality and religion. One thing must be carefully at- 
tended to, viz., in rare instances, the fines must be relinquished after they 
are awarded ; and these acts of generosity must be published abroad, 
otherwise, the people will judge that the society acts for filthy lucre's sake ; 
whereas nothing is sought for but the good of the souls of the poor deluded 
travellers. Another advantage arises from this method of procedure } 
should arrests and law suits attend it, which is highly probable, it will be 
a harvest to the attorneys, who fatten on the glorious uncertainties of the 
Saw, and the distresses of their fellow creatures. 

Q. Is the law, which sanctifies the first day of the week, made for all 
of the community, or for a part only ? If binding on all, can it be exe- 
cuted in the mode just described, without defeating itself? 

i. Ona superficial glance, the answer is no. Lying in wait to detect 
others — -watching houses, roads and fields — gazing around in the meeting- 
house—filling writs— pursuing travellers, and arresting them— holding 
courts of trial, and awarding fines, are as radical infringements on holy 
time, as labor, travelling or recreation. But, when justices, sheriffs, and 
others, through great self-denial, undertake the holy and meritorious work 
of promoting good morals, by preventing disorder on the first day of the 
week, they receive another heart, like Saul ; old things are done away, 
and all things are become new; so that, like a goose, they can have one 
eye to heaven, and the other to earth ; they can keep their hearts with all 
diligence ; pray, love and forgive ; esteem others better than themselves, 
and follow every good work, while they are prosecuting profligate and 
abandoned men. If this is not altogether the case, yet the end is so laud- 
able, that it would justify the worst means that could be used. And, fur- 
ther, if the very bulwark of religion would lead on to battle, on Lake Cham 
plain, and at New Orleans, on Sunday, to overthrow Democracy, who can, 



ELDER JOHN LELANO. 453 

hesitate to attack Democrats for sabbath-breaking? Likewise, Procrustus 
made an iron bedstead to measure his subjects by : those who were too 
long he would lop off, and those who were too short he would stretch, so 
that all might be of a length ; just so we must lop and stretch the opinions 
and consciences of others, for we know that we are right. 

Q. With all submission, I will state a certain case, and ask a question 
upon it. Some years past, a certain Indian was arrested and carried be- 
fore a justice for sabbath-breaking, as it was called, and was fined a quar- 
ter of a dollar for his crime. The Indian very peaceably paid the fine to 
his honor, and then requested a certificate. Why would you have a cer- 
tificate ? said his honor. Because, said the Indian, bye and bye I die, 
and go before the Great Spirit for breaking the law, and, if I have no 
certificate to show that I mended the law, I shall have to go all the 
way down to hell for you, Mr. Justice, to come as a witness for me 
that I have mended the law. From this stated case, I ask the ques- 
tion, what will be the future destiny of justices, sheriffs, tything-men and 
others, who take their own judgments (perhaps their interest) for a test 
of orthodoxy and good morals, and must stop, keep in custody, and 
fine others, as good men as themselves, because they do not believe 
what they cannot believe, and are too honest to be hypocritical ? 

A. The prospect is gloomy. When they are asked by him who 
judgeth righteously, " who hath required this at your hands ?" their 
mouths will be shut. The hope and the prayer of the pious is, that 
they may repent of the evil of their way, and be saved. 



454 



THE WRITINGS OP 









FREE THOUGHTS ON WAR,' 



If Christianity forbids national war — if the precepts of Christ, " I say 
unto you that ye resist not evil," etc., were intended for the nations of the 
earth, and are binding on them, as political bodies, it follows, of course, 
that all the wars that have been since the introduction of Christianity, have 
been in direct rebellion against God. 

Taking this to be the case, what ought to be done to remedy the evil, 
and make an atonement for the long perpetuated crime? Those nations 
of savages, who have never heard the precepts of Christ, are excepted 
from present animadversion, but those nations that have been favored with 
the gospel, and now call themselves Christian nations, are particularly 
addressed. 

A reformation, acceptable to God, consists in a disavowal of crimes — 
turning to the way of future righteousness — and restoring to the injured 
that which was wrongfully taken away. In this view of the subject, it 
becomes the kings and rulers, kingdoms and states, of this world, to con- 
fess the sin of war — turn to a course of perpetual peace — and restore all 
the dominion and territory, that has been taken by war, to those from whom 
they wrested them. Anything short of this would be hypocritical refor- 
mation. It is true, that this procedure, in a retrospective chain, would 
carry most of the nations and territories back to Rome, with Tiberius 
Csesar at their head ; in which condition the world was when Christianity 
was introduced. 

This would be utterly impracticable. But the now existing kings and 
rulers, kingdoms and states, have it in their power to make restoration of 
the dominion and territory, which they now possess, that were taken from 
others by the horrid crime of war. And for such rulers and states to plead 
for peace without a restoration, is like the felon who wishes all others to 
be at peace, that he may quietly possess his stolen goods. 

When two men are in single combat, and one casts the other, and holds 
him, he cries, " Will you be peaceable V But if the master was in the 
place of the underling, he would think more of extricating himself than 
he would of peace. 

* First published in 1816. 



ELDER JOHN LELAND. 455 

It is now rumored that the great powers of Europe, particularly Russia 
and Great Britain, are for giving peace to the world. Russia is the strong, 
est power, by land, in Europe, and likely in the world. Great Britain 
commands the sea, with her navy, which is far superior to that of any 
other nation, if not to all other nations. Should these nations, therefore, 
unite to extirpate war from the earth, and establish universal peace, the 
poor and needy would resound their praise — the widows and fatherless 
would bless them. But while they proclaim peace, is it their intention to 
keep their navies, armies and garrisons in such repairs, that other nations 
cannot effectually resist them ? If so, it is but the boast of complete des- 
potism. The plain language of it is this: "We are masters, and intend 
to be so ; we command you all to be peaceable one with another, and with 
us in particular; if not, see the rod in our hands, by which we will scourge 
you until you are peaceable, for we are determined that all others shall be 
in peace, on the conditions that we prescribe." Did Napoleon ever wish 
for more ? Can a tyrant ask for more 1 If this state of the world is de- 
sirable, why did not Russia, Great Britain, Austria, Prussia, and other 
powers adopt it seventeen years past ? What scenes of horror, and seas 
of blood it would have prevented. 

If the now triumphant kingdoms are convinced of the moral evils of 
war, and wish to make an atonement for the treasure which they have 
consumed, the powers which they have overturned, and the lives which 
they have destroyed, let them now confess, reform, and restore all that 
they can ; but, if they justify their past wars, under the pretence that they 
were necessary, in order to free the world from the tyranny of Napoleon, 
and bring it into the happy state which it is now in, other nations may jus- 
tify future wars, to deliver the world from its present masters, and bring 
it into a happier state than it is in at present. But if the conviction of 
the now triumphant kingdoms is genuine, and their desire is to free the 
world from the cause of war, without seeking their own supremacy, then 
let them disband all their troops, and dismiss their military officers — demol- 
ish all their garrisons — destroy every ship of war — and convert every im- 
plement of war into instruments of mechanism and husbandry. Let them, 
moreover, restore the provinces and territories, with their respective juris- 
dictions, which they have taken from others, and make declaration that 
every section of the world shall attach itself to what government they 
choose, establish that form of government which is most congenial to their 
wishes, and have those to administer it whom they prefer, and that every 
man shall be free in his religion, to worship whom, when, and as he plea- 
ses, without any interruption. Let this proclamation be made, and put 
into effect by the great powers, and followed by all the smaller dominions, 
and all but tyrants, pensioners, and covetous priests, who make merchan- 
dise of what they preach, and of the souls of men, would hail the halcyon 



456 THE WRITINGS OF 

day. For princes to talk about peace, without coming to this standard, is 
but mocking the people — seeking to be emblazoned for noble generosity 
after they have killed and taken possession, without restoring to nations 
their liberties, and guaranteeing to individuals their inalienable rights. 

If the period has arrived when the lust of power, the love of supremacy, 
and the thirst for wealth, are so far extinguished, that men are willing to 
be on a level with men, and the Lord alone be exalted by them, universal 
peace may be expected ; otherwise, strife and war are likely to continue. 

For a number of centuries a political project has been thought of to 
prevent the evil of war, which project is now considerably agitated. The 
project is, "that a great congress shall be formed, by representatives from 
all the powers of Europe, and by as many more as choose to unite. That 
no one power shall proclaim war, or commit hostilities against another, 
but that the cause shall be common. That this congress shall adjust the 
controversies that may arise between two or more of those powers, and if 
any one will not submit to the decision, all the rest shall unitedly join to 
compel them." 

As the project has never assumed the character of system, and been put 
in operation, it is unknown whether the members that are to compose this 
congress are to be chosen by the people, or appointed by the sovereigns — 
whether they are to hold their offices for life, during good behavior, or for 
limited terms — whether each kingdom and state shall have an equal num- 
ber of members, or whether kingdoms and states shall be represented ac- 
cording to their numbers — whether, in all cases, a majority shall rule, or 
in some cases more than a majority should be necessary to carry a point — 
whether the non-submission of a single power, or several of them in con- 
cert, shall be suppressed by force of arms, or by non-intercourse only. 

Should all these questions, and all others that might arise, be cordially 
adjusted, and a congress assemble in style, it would remind one of what a 
barbarian said to the senate of Rome : " My own countrymen are hydras, 
but the senate is an assembly of the gods." 

In a congress thus formed, it is presumed that every member would have 
the views and wishes of their respective governments at heart. So long 
as unity continued among them, so long harmony would remain among the 
confederate nations ; but in case of disagreement, the same evils that now 
infest the world would arise in all their baleful ^aspects. From a know- 
ledge of the physical strength of the greater powers ,the smaller ones would 
feel afraid, as they now do ; but supposing the decrees of congress should 
be contrary to the will of Russia or Great Britain, or against both these 
powers in connection, would those great powers succumb to the little states 
for the sake of peace, or would they not more naturally resist 1 If war 
is declared to subject the powers that will not acquiesce, the design of the 
congress, which is to prevent war, will be defeated. If an embargo is ap- 



ELDER JOHN LELAND. 457 

pealed to, that none of the confederate nations shall buy or sell any arti- 
cle to the obstinate states, could they enforce it 1 Would not the avarice 
and enterprise of the merchant defeat all the laws of congress ? It is hard 
to conceive of any advantage that would arise from a congress thus formed, 
that does not now exist by friendly embassy, but it is easy to foresee what 
pomp and expense would attend it. 

To prepare the way for a congress to be appointed, to prevent the hor- 
rors of war, peace societies are forming to facilitate the grand event. If 
these societies lay the foundation of their appeal upon this condition : 
" That on the day of in the year all nations, by their 

agents, shall meet at for the purpose of affixing the day, when all 

armies shall be disbanded — all ships of war be sunk in the sea — all forts 
and garrisons be destroyed — all the instruments of war broken to pieces — - 
all territory and dominion, taken by force of arms, restored to their best 
claimants — all legal establishments of religion repealed, with a pledge that 
war never shall be appealed to for any purpose, and that no law shall ever 
be made to regulate religion, all good men, who understand the genius of 
Christianity, will give them their support. But if their exertions tend only 
to prevent the military exertions of one nation of the world, while other 
nations are waxing stronger and stronger, they must not judge that all those 
who withhold their support are enemies to human happiness. 

The remarks already made originated from the supposition that the pre- 
cept of Christianity, " resist not evil," was a prohibition of national war ; 
but the precept, connected as it is, looks as much like a prohibition of legal 
resistance, as it does of military force. If you are compelled, stripped of 
your coat, persecuted or smitten, never make use of the law to resist the 
evil, or get redress. Rather than go to law, why do ye not take wrong ? 
Why do ye not rather suffer yourselves to be defrauded ? 

To see the criminal arrested, dragged before the judge, condemned to 
the dungeon for life, or hanged — his wife left a sorrowful widow, and his 
children hungry, naked and destitute orphans — does not the spirit of Christ 
recoil as much at this as it does when a man is slain in battle ? 

It is strange that any man should pursue his fellow-men in a legal course 
that will inevitably kill him, and yet be so scrupulous in his conscience 
about pursuing any in a military course, which does but kill him. What 
is the law without the sword ? Let a criminal be found guilty by the jury, 
and condemned by the judge : let it be known by the criminal that the 
court cannot use the sword to execute the decision, and he would laugh at 
the sentence. The ministers of God (magistrates) bear not the sword in 
vain. It is by force and arms that the penal laws are executed. Govern- 
ment, without the sword, is but a cypher, and if the sword is not to be 
used, all is but a bubble — the powers that are ordained of God are vain. 

If Christians, then, in the character of citizens, or in their national com- 

58 



458 THE WRITINGS OF 

pact, are not to resist any kind of injury, what are they to do ? Physicai 
strength, and universal uprightness, are all their weapons ; if the first is 
not to be used, the last only can be resorted to : and is a reliance on right 
a sufficient guard for men in a wrong world ? In a kingdom or common- 
wealth of Christians — if an individual, Jew, Turk, or Pagan, or a small 
number of them, should arm themselves with clubs and knives, and begin 
to kill and plunder at one end of the kingdom or commonwealth, and pro- 
ceed from house to house with their depredations, must the many ten thou- 
sands sit still, and see themselves robbed and killed, and use no resistance, 
but faithfully preaching unto them, " my friends, ye are wrong ?" 

Erasmus describes the horrors of war among men, in high shaded col- 
ors, but seems to justify it among brutes. For man ne shows great benevo- 
lence, but for the whole creation, which groan in painful travail, he dis- 
covers no pity. Would the Almighty arm all the animals with weapons 
of war, and also allow of war in heaven between Michael and his angels, 
and the Dragon and his angels, and prohibit man alone from self-defence ? 
If men are to learn wisdom from the ant, industry from the bee, and a re- 
liance on Providence from the birds, why not learn more 1 The brutes 
have natures and clothing to live without shelter, store-house or barn, but 
men possessed of reason, which the beasts have not, are to provide these 
things for themselves. Beasts are clad with a natural armour, men are 
not; but from reason and experience find it necessary to arm themselves. 

That the precepts of Christianity, which enjoin non-resistance on the 
disciples, were not intended as maxims of state policy, or civil law, appears 
pretty evident, from the consideration, that Christ never assumed the char- 
acter of a worldly king, or civil judge. He said his kingdom was not of 
this world, and he refused to act as judge, in dividing the inheritance of 
two brethren, and in pronouncing the penalty of the law against the adulter- 
ous woman. The direct tendency of Christ's kingdom was the eternal 
salvation of souls ; but the systems of civil law and national war, have 
nothing to do with souls and eternity. In the case of the dying thief, both 
governments show their nature and distinctness. The government of men 
condemned him to death, which he himself said was just, and the govern- 
ment of Christ pardoned his sin. Christ did not deliver him from the 
penalty of the law, and the decision of the law did not interfere with the 
government of Christ, which was wonderously displayed, in saying, " This 
day shalt thou he with me in paradise." The civil judge is not to ques- 
tion whether the cirminal is saint or sinner, or how it will fare with him 
in the world to come ; but these characteristics are all important in the 
kingdom of Christ. 

In war, also, which is the same among nations that courts of trial are 
among individuals, the moral state, and worth of the soul is out of the 
question, and national justice is all that is (or ought to be) in view. Noth- 



ELDER JOHN LELAND. 459 

ing can be more preposterous and presumptuous than to declaim, or con- 
ceive that all who fall in battle, will undoubtedly go to heaven. The ag- 
riculturist, the mechanic, the merchant, the sailor, the scholar and the 
soldier, in this respect, stand on even ground. The truth is, those who 
fear God and work righteousness, will be accepted of their Maker, and 
all others will not. The soldier, therefore, who is a devout saint, if he 
falls in battle, will go from the field of battle to the regions of glory ; but 
he who is a hardened sinner, falling in battle, will sink where he will lift 
up his eyes in torment. 

Christianity was not designed by its author, to be characteristic of the 
nations of the earth, in their political state ; nor was the name given in 
the days of its purity, to any but the meek disciples of Christ. The 
name, however, has been filched by the enemies of Christ, and Christi- 
anity has been prostituted to the vilest purposes. Since Christianity be- 
came national, Christian nations have been equally cruel and bloodthirsty, 
and more unjust and perfidious than Turks or heathens. Nevertheless, 
Christ has a people among these nations, whom he redeemed and washed 
with his blood — a peculiar people, zealous of good works ; they are not of this 
world, and the world knows them not. These are his disciples indeed. 
And to these disciples, there are so many commands of non-resistance, 
patience, forgiveness of offences, praying for enemies, rendering good for 
evil, and blessing for cursing, that if these disciples are not to be consid- 
ered in a two-fold capacity, it is notoriously wicked for them to bear arms 
and go to war, prosecute any one for smiting or robbing them, suing any 
man for debt, or applying to any legal office to secure the titles of their 
lands. 

By their two-fold capacity, is intended, first, their being members of 
Christ's body, which is the church ; and secondly, their being subjects of 
the government where they reside. 

As members of Christ's body, or kingdom, their weapons are all spirit- 
ual. Force and recrimination are forbidden them. Their law is love. 
Their armor is the word of God for a sword — faith for a shield, and 
hope for a helmet. Where legal force, and carnal weapons are used 
among nominal Christians, to convert heathen, punish heretics, establish 
creeds of faith and forms of worship, collect money, compel attendance 
on worship, etc. under a religious covert, the commands of Christ to his 
disciples are broken. If they think they are serving God in it, they know 
not what manner of spirit they are of. 

In the government of Christ among his members, commonly called 
church discipline, no force or resisting of evil is to be used. The church 
is to restore such as are overtaken with faults, in the spirit of meekness, 
warn the unruly, with all the gentleness of Christ — admonish and reject 
heretics, and cast from among them wicked persons ; but church censure 



460 THE WRITINGS OT 

extends no farther than non-fellowship. Fines, imprisonments, punish- 
ments and civil incapacities, are not imposed by church censure. A 
declaration of who and what is fellowshipped r and who and what is not fellow- 
shipped, is all that the church is to do. 

But, if the disciples of Christ are considered in the second capacity 
that has been suggested, members of civil society, other things may be 
said. Civil society (which takes its rise from the weakness of individ- 
uals to defend themselves from other individuals more daring and villain- 
ous than themselves) is a society of force and arms. Rules are formed 
for the government of this society, called laws, which are either writes 
or sanctioned by custom ;. and the whole physical strength of the society is 
pledged for the execution of those laws, both against the villains among them- 
selves and foreign invaders ; and the club, the stone, the knife, the toma- 
hawk, the gallows, or the sword, is the last appeal. It is in vain for men 
to plead for the use of the law, and deny the utility of the sword ; for 
it is a truth as self-evident as a sun-beam, that the decision of a magis- 
trate, a court or a monarch, would be no more than the song of a night- 
ingale, if the whole military force did not stand ready to support the de- 
cision. In this capacity, the saints, in common with others, share the ad- 
vantages, and ought to bear the burdens of the society proportionably. 

War, famine, and pestilence, are the three scourges with which the Al- 
mighty chastises rebellious creatures. 

War, for the most part, involves in debt, spreads sore distress around r 
gives place for ambitious knaves to rise, imposes partial burdens on the 
citizens, is merciless to parental, conjugal and fillial affection, tends to har- 
den and demoralize the people, seldom gains its object, increases the number 
of widows and orphans, and is a species of human butchery. 

Famine, in besieged cities, is often produced by war ; but extensive 
famines are caused by drouth. Famine creates impatience, fosters cov- 
etousness, provokes theft and robbery, extinguishes parental affection and 
social intercourse, preys upon the vitals, gnaws upon the bowels, and ends 
in painful death. When the whole staff of bread, and the whole stay of 
water is taken away, the description of famine, by skilful writers, is as 
follows : " Our skin is become black as an oven, by reason of the terrible fam- 
ine. The garners are laid desolate, the barns are broken down, for the 
corn is withered. How do the beasts groan ! the herds of cattle are per- 
plexed, because they have no pasture. The fire hath devoured the pas- 
tures of the wilderness, and the flame hath burned all the trees of the field. 
The beasts cry, for the rivers of water are dried up. The hands of the 
pitiful women have sodden their own children, and eaten them for meat. 
They that be slain with the sword, are better than they that are slain with 
hunger, for these pine away for want of the fruits of the earth. n 

Famine is not only very distressing for the time being, but sometimes 



ELDER JOHN LELAND. 



461 



leads on to lasting evils. The famine in the days of Joseph, (not to men- 
tion the calamities of other countries,) cost the Egyptians all their money 
and cattle, their liberty, and the fee of their lands ; so that afterwards, 
they were ever servants and tenants of Pharaoh. 

Pestilence seems to be descriptive of all the calamities that befal man- 
kind, that are affected by water, fire, wind, disease, or any strange phe- 
nomena contrary to the usual course of things. In this sense, however, 
I shall use the word. 

When one thousand six hundred and fifty-six years had elapsed from 
creation, all the inhabitants of the earth, except eight, were destroyed by 
a flood of water. The number of souls destroyed in the deluge cannot be 
well ascertained. Some have said there were eleven, and others eighty 
thousand millions. The great longevity, health, and prolificacy of that 
age, suggests the conclusion, that there were more people drowned in the 
flood than have been slain in all the battles that have been since that time. 
Half a million is the greatest number of men slain in one battle, that we 
have an account of in the Old Testament. John, in his visions, gives us 
an account of a cavalcade of two hundred millions, who slew the third part 
of men ; but whether all these troops paraded in one day, and slaughtered 
so many, or whether they were all that were called forth and killed during 
the dynasty of some warlike and triumphant kingdom, he has not told us. 

As the old world was destroyed by water, so Sodom and Gomorrah, 
Admah and Zeboim, were consumed by fire ; not kindled by a wicked in- 
cendiary, but rained down from heaven, mixed with brimstone. 

The pestilence in Egypt, besides destroying the necessaries of life, cut 
off the first-born in every house, and drowned Pharaoh, and all his host, in 
the Red sea. The earth opened her mouth, and swallowed up Korah, 
Dathan and Abiram, with their, rebellious company. Fifty thousand Beth- 
shemites were smitten to death, for prying too curiously into the ark. One 
hundred and eighty-five thousand Assyrians were slain in one night, by an 
angel of the Lord, etc., etc. Add to these the calamities by earthquakes, 
the eruption of burning mountains,, hurricanes on land, and destructive 
gales at sea, epidemical diseases and raging plagues. If all these are placed 
with the havoc of war and famine, it will force us to say, " The misery of 
man is great upon him." 

Should any object to the justice of national war, on the principle that it 
places the burdens on those who have no hand in it — no voice in declaring 
it, and no ill will against those with whom they fight, let them reflect a 
moment, and they will find that famine and pestilence are uniform with 
war, in this respect. Infants, virgins, and the aged fall indiscriminate vic- 
tims to the ravages of one as well as the other. 

Kingdoms and political bodies, like human bodies, contain many mem- 
bers ; and, if one member of the body suffers^ all the members suffer with 



462 THE WRITINGS OF 

it ; and, very frequently, for the sin of one member, other members, if not 
the whole body, bear the punishment : for the sin of the hand, or the 
tongue, other members suffer, and often the whole body is imprisoned or 
hanged. 

When David sinned, in numbering the people, and not offering a ran- 
som for their souls, the pestilence destroyed seventy thousand of them, of 
whom David said, " As for these sheep, what have they done £" When 
Saul, in his wrath, had slain the Gibeonites, three years' famine fell upon 
Israel, nor could it be assuaged but by the heads of seven of Saul's sons. 
The blood of all the prophets, from Abel the first, to Zacharias the last, 
was required of a generation, which had risen many thousand years after 
some of the murders were committed. 

The thing contended for is this, that war was, in the days of the Old 
Testament, as much used by God, to punish wicked men and wicked na- 
tions, as famine or pestilence ; and, that the mode of punishing by war, 
coincides as much with divine justice, equity and goodness, as punishment 
by famine or pestilence. 

That God called Joshua, David, and many others of his favored nation 
(the Israelites) to wage war, is not more true, than that he called Cyrus, 
the king of Assyria, and Nebuchadnezzar,, to do likewise. 

But the great question is, whether national war is appointed by Christ, 
or can be justified from the New Testament ? 

That war, famine and pestilence, have continued their ravages among 
men, since the introduction of Christianity, as much as they did before, 
will be generally granted, it is presumed ; and the same is true of earth- 
quakes, eruptions, etc. But for Christ, in his mediatorial character, to di- 
rect national v/ar, would be meddling with the government of this world, 
which does not appear to be included in his mission. He did not come 
into the world to teach men the arts of husbandry, mechanism or science. 
He gave no code of laws for the government of nations, nor pointed out 
the best mode of administration. He left no orders, whether all nations 
should adopt the ancient Theocracy of the Israelites, or whether they 
should govern themselves as reason and justice dictate. He came into the 
world with the avowed purpose, " To glorify God on earth — to seek and 
save that which was lost — to lay down his life for his sheep — to wash sin- 
ners from their sins in his own blood — to magnify the law, make an atone- 
ment for sin, and bring in everlasting righteousness — to abolish death, and 
open a new and living way into the kingdom of glory — to save men by the 
washing of regeneration and the renewing of the Holy Ghost," etc. Hav- 
ing these great works to finish, (all of which tended to the eternal salvation 
of the souls of men,) he did not intermeddle with the affairs of this world, 
but left the wheels of commerce and government to roll on as Providence 
led the way. 



ELDER JOHN LELAND. 463 

The great silence, however, in the New Testament, about war, has 
more signification than words could have. Had Christ given a precept 
that, in certain cases, it was the duty of kingdoms and states to wage war, 
every nation would make such cases their own, though the war which they 
waged was ever so unjust. Had he, on the other hand, given a precept 
that every species of war was criminal, the whole would have been ex- 
posed by robbery and death, by the cruelty of an individual, or a few, 
at most. But, although there is no direct precept in the New Testa- 
ment, for or against national war, yet there are some useful hints given 
to direct our minds in research. 

John was the forerunner of Christ, and his ministry is called " the 
beginning of the gospel of Christ." He admitted those to his baptism, 
who repented of their sins, and gave evidence of their repentance, by 
bringing forth its fruits. Some of these were soldiers, who asked the 
divine teacher "what they should do ?" John never suggested to them 
that a military life was incompatible with the gospel, and that they must 
quit the sword, if they would follow the Lamb of God who stood among 
them ; but prudently answered them, " Do violence to no man, (who is 
a private citizen,) neither accuse any falsely, (for a pretence to kill 
him,) and be content with your wages." If your work was unjust, your 
wages would be unrighteous ; but, while you do your duty, be content 
with your pay, and not covet more. 

A centurion (captain of an hundred men) sent to Christ, requesting 
him to speak a healing word, that his favorite sick servant might live. 
The condescending Saviour answered his request — -healed his servant — 
gave him no reproof for bearing the sword — no orders to relinquish 
the army ; but said of him, " I have not found so great faith in Israel." 
Another centurion we read of, who was a devout man, that feared 
God with all his house, who gave much alms to the people, and prayed 
to God always. The character given him is excellent ; but he had not, 
as yet, heard of the gospel way of salvation. As he was at prayer, he 
was warned of God, by a holy angel, to send for a New Testament 
preacher ; and the preacher was also warned by a vision to go to the 
centurion, and tell him the way of salvation, and what he ought to do. 
Peter came, accordingly, and preached to him the forgiveness of sins, 
in the name of Jesus ; and, when the Holy Ghost fell on him, and those 
that were assembled with him, Peter commanded them to be baptized 
in the name of the Lord ; but gave him no reproof for bearing a mili- 
tary commission — no orders to resign his command of the Italian band. 
The parable of the marriage made for the king's son, and the din- 
ner made ready, is so self-evident in its meaning, that all interpreters 
are agreed about it. The king's son, is Christ. The sumptuous dinner* 
intends the blessings of grace in the gospel, including forgiveness of 



464 THE WRITINGS OF 

sins and eternal life. The first bidden guests were the Jews, who made 
light of it, and murdered the servants of the king : they both killed the 
Lord Jesus and their own prophets — persecuted the apostles — pleased not 
God, and were contrary unto all men. For their opposition to the truth, 
and malice prepense against the messengers of it, He (the king) sent forth 
his armies, and destroyed those murderers, and burnt up their city. That 
these armies intend the Roman legions, these murderers, the Jews, and the 
city, Jerusalem, there seems to be no real doubt. This event took place 
more than three score years after the beginning of the Christian era. 
Here, then, is one instance in which the Almighty made use of war, after 
the gospel dispensation took place ; and wars and rumors of wars have 
been in the world ever since. Many of the sore calamities, which God 
inflicts on wicked nations, (spoken of in the book of Revelations,) are evi- 
dently effected by the scourge of war. 

But one thing should be particularly noticed, viz., that war was never 
appointed by God, by an original statute. Laws of civil government — put- 
ting away wives — war and such like precepts, were not from the beginning. 
As they all presuppose sin in creatures, they could not have been appoint- 
ed until sin had taken place. But after rebellious creatures had kindled the 
fire of hatred and war, the Almighty varied his precepts to meet their con- 
dition, and of course appointed war, which rebellious creatures had made, 
to punish them for their rebellion. This was the case in Old Testament 
times, and is as true in these days. 

The Old Testament seems to be a kind of accommodation of God to 
fallen barbarous men, containing the best rules that the conditon and gen- 
eral good of the world would admit of, having its special bearings towards 
the Jews. 

The New Testament is not fraught with a code of civil laws, or national 
maxims, but has the salvation of souls for its object. 

It appears, therefore, proper to examine the rise and rage of war among 
men, and whether any or all wars can be justified, on the principle of eter- 
nal right and wrong. Acknowledging this, however, in our examination, 
that the principle of eternal right and wrong, like a golden cord, runs through 
the Old and New Testaments, and shines with a thousand times more ef- 
fulgence, than human reason can paint it with. 

It is reasonable to conclude that the parent of all rational beings allots 
to each of them a certain degree of national right and independence, which 
no other individual, nor many individuals, in concert, ought to deprive him 
of. If this was not the case, individuals would never feel guilt for what 
they do, nor be accountable to their Maker for their deeds ; but society must 
bear the whole. But as guilt preys upon individuals for overt acts, and 
as every one must give an account of himself to his Maker, the argument 
is conclusive that each has a measure of original right, of which he cannot 



ELDER JOHN LELAND. 465 

justly be deprived. In this measure of natural right, exist life, liberty and 
property. Should one individual, therefore, be attacked by another individ- 
ual, or a number of them in connection, in quest of life, liberty or property, 
the injured individual has a just right to use his weapon to defend himself, 
and if blood and life are lost in the contest, the guilt falls upon the assail- 
ants. 

If no resistance can be justly offered to repel violence, it would follow 
of course, that one or two individuals might arm themselves, and destroy 
whole nations. 

This kind of assault began with the first man that ever was born of a 
woman. His works were evil, and he slew his brother, and has ever since 
been called a murderer. 

In process of time, individuals found it necessary to form into collective 
bodies, to withstand the aggressions of daring individuals and banditti. And 
what was unjust or expedient among individuals at first, became unjust or 
expedient among these collective bodies, now called governments and na- 
tions of the earth. 

As an individual who assaults and kills another, is a guilty murderer, so 
the nation that wages war, out of vain glory, from enmity, through covet- 
ousness, or from any other motive than self-defence, is guilty of murder, 
»nd will be treated by the King of kings as such. For notwithstanding any 
use that the Almighty may make of war, as a scourge to wicked nations, 
yet the nation that plunges voluntarily into it, is always criminal. Let all 
unrighteous, offensive wars cease, and there cannot be any righteous de- 
fensive wars on earth : for, if there is no assailant, there can be no defend- 
ant. 

When one nation or government encroaches upon the territory or property 
of another government, dictates the other about her laws or rulers, or sheds 
the blood and enslaves the persons of her citizens, whether it is done un- 
der a proclamation of war or not, it is offensive war. And after the in- 
jured government has remonstrated and exercised all becoming patience, 
if a cessation and restitution do not follow, a defensive war seems not only 
justifiable but imperious ; for the nation that does not contend for its own 
right, contends for the wrong of the encroaching nation. 

Although Christianity, in its purest state, was not national, but personal 
and ecclesiastic, yet it is now become a national characteristic, to distin- 
guish those nations where Christianity is professed, from Pagans, Turks 
and Jews. 

Granting the propriety of the title, (which in fact is very disputable,) 
these nations, as bodies politic, may wage war upon the same footing as 
other nations, and on no other, viz., to defend their lives, liberty and pro- 
perty from the hands of those who assault them without cause. Nothing can 
be more horrid and wicked, than for these Christian nations to form their 

59 



466 THE WRITINGS OF 

crusades and holy wars to convert the heathen, violently take away the land 
of the savages and make slaves of the prisoners. 

But supposing there was a kingdom or commonwealth, of not only nom- 
inal Christians, but of real disciples of Jesus, whose hearts and practices 
were as perfect as this state of the world admits of, would it be lawful and 
duty for them to proclaim war, on any account % 

This question is predicated upon a supposition which has never existed^ 
it is presumed, since Christianity was introduced among men. The tares and 
the wheat have grown together, and will continue to do so until the harvest. 
Some colonies, however, have been settled by companies that made some 
advances towards it ; but Roger Williams, Mr. Davenport and William 
Penn, with their respective associates, in Rhode Island, New Haven and 
Pennsylvania, found so many tares among themselves, that they were obliged 
to have civil law (which is always sanctioned by the sword) to govern by. 
And notwithstanding Williams and Penn were great favorites of the sava- 
ges, yet those colonies were involved in war. 

There is no doubt but many of those good people, who condemn national 
war of every description, are sincere in their profession • but should there 
be a commonwealth, in which all the leading characters, who control the 
destinies of bodies politic, were real saints, and conscience bound against 
all war, should that commonwealth be invaded by a hostile army, of less 
physical strength than the commonwealth possessed, is there any doubt but 
what the citizens of said commonwealth would sincerely change their opin- 
ion ? Would they not be guilty of neglecting the means which were in 
their hands, to defend themselves from the wrong of others, if they did not ? 
Could not the most pious saint meet the hostile foe, in such a case, with 
the high praises of God in his mouth, and a two edged sword in his hand ? 
Could he not do as a venerable old man did at Deerfield, in an Indian war? 
Said he, " I met an Indian, and I loved him ; but to defend my right from 
his wrong, after praying the Lord to have mercy on his soul, I shot a bul- 
let through his heart." 

In the first settlement of Hartford, the inhabitants lived in a fort ; but a 
young woman going out of the fort, was taken by two Indians and led to 
their canoe in the river. As soon as she was missed, two of their gunners 
took their guns and ran to the river, accompanied by Mr. Hooker, their 
preacher. The Indians had placed the young woman in the canoe, and 
were rowing off, keeping the canoe in such direction, that the gunners 
on shore could not well hit them without hitting the young woman. The 
gunners saw that in a short time the canoe would be out of gunshot, and 
cried out, " Mr. Hooker, what shall we do ?" The venerable man stretched 
his hands and turned his eyes towards heaven, and answered, " Take good 
sight, and heaven direct the balls." They shot and killed both the Indians 
and the girl rowed back to the shore. 






ELDER JOHN LELAND. 467 

In this case, I ask whether the war, proclaimed by Mr. Hooker, and 
carried on by the two hunters, against the Indians, was according to the 
spirit of Christ, or not ? I think the question answers itself. 

We may reason from a unit to a universe : that which is right or wrong 
in an individual, would be the same in a government. Such kind of defen- 
sive war, is the only war that can be justified upon the principle of eternal 
right ; all other wars are robbery, piracy and murder. And yet, the mis- 
anthropy and barbarity of fallen men are so great, that wars waged in ava- 
rice, on purpose to plunder — in ambition to rise high in esteem — or through 
hatred to a rival, are called honorable wars ; and the more they can 
slaughter, the more splendid is the battle ; while those who fall of their 
own, are said to be covered with glory ; and, if they succeed to deprive 
the nation with whom they are at war, of all its sovereignty and rights, 
Te Deum is chanted, and the leaders of the war are led in triumph. 

Military force, whether armed with staves, stones, battle-axes, swords 
or fire-arms, should never be called forth, but to repel invasions, suppress 
insurrections, and enforce the laws. The words of Washington, in his 
last will and testament, breathe forth the spirit of a good citizen. In be- 
queathing his sword to his kinsman, he adds, " Never draw it but in de- 
fence of your country's rights ; and, when drawn, never sheath it until 
the object is attained." 

It is a melancholy thought, that, in all ages, men, as individuals and as 
nations, have been so ungrateful, covetous, and full of misanthropy, that 
justice and goodness could not restrain them without the scourge of se- 
verity ; but, when the King of kings gives orders to " loose the four an- 
gels, which are prepared to kill the third part of men," it is " in righteous- 
ness — HE doth judge and make war." So individuals, in prosecuting 
other individuals, and nations, in warring with other nations, should do it 
out of love to right, and not from a spirit of hatred. 

The man who prosecutes his neighbor before a legal bar, does, in fact, 
declare war with him, as much as one nation does with another when it 
commences military hostilities. How happy it would be for the world, if 
there was so much virtue in it, that no kind of war would be necessary ! 
If every man and every nation would do right to their neighbors, there 
would not and could not be any war on earth. But the reasoning is irre- 
futable, that those individuals who conduct in a manner that justifies a le- 
gal prosecution against them, when collected together in a political body, 
would conduct so as to justify a war of hostilities against them. 

The path is plain before us : let no individual work ill to his neighbor, 
and let no nation be unjust to another, and war will cease forever. 

As things are managed at present, if not an individual, yet a few con- 
trol the destinies of each nation. The mass of the people are so ignorant 
that they know not why war is proclaimed, or so circumstanced that they 



468 THE WRITINGS OP 

cannot help it. In such cases, some fight for a living, and others because 
they are forced to. To conquer or to be conquered leaves them in the 
same predicament. This is a sore evil under the sun, but it is common 
among men. 

The religion of Jesus, in its genuine course, fills men with such meek- 
ness and philanthropy, that, if it was universally possessed, there would be 
no prosecution at law, nor any wars among men. But, when Christianity 
is prostituted, to be the characteristic of an unhallowed nation — a prin- 
ciple of state policy — a test to office — a footstool to promotion — a sinecure 
to religious orders, and a piece of merchandise, it ever will be, as it ever 
has been, followed by war and slaughter. 

Among nations, as among individuals, it frequently happens that each 
party has injured the other ; and, if they plunge into war in that predica- 
ment, it is like the potsherds of the earth striving with the potsherds of the 
earth. Innocency has nothing to plead ; justice has nothing to hope. 
If they mutually make confession and restoration, war will be prevented. 
If one party only makes all reasonable concessions, and the other party 
makes none, but rushes into war, the offence lies on the side of the 
last party, and the first is the defendant. 

In this wrong world, right does not always take place. "Truth fail- 
eth in the streets, and equity cannot enter ;" hence, victory and tri- 
umph often attend the basest tyrant, while the unoffending are trod- 
den down like the mire of the street. The king of Babylon conquer- 
ed and subjugated more than twenty-five kingdoms (see Jeremiah xxv.) 
and made them drink the bitter cup. The Lord used him as a scourge 
to those wicked nations ; but, as they had done the king of Babylon no 
harm, he was wicked in his offensive wars upon them ; and, therefore, 
in his turn, the king of Sheshach (Babylon) was made to drink after 
them. 

Right will finally take place. Though the contest between truth and 
error, right and wrong, is long, and, to appearance,, very doubtful in its 
issue, yet truth and right must triumph at last. 






ELDER JOHN LELAND, 



469 



A RAY FOR THE SUN.* 



In a parody between Dean Swift and Alexander Pope, the following fra- 
cas took place. Swift was a Churchman, and Pope was a Papist. The 
Dean offered Pope twenty pounds to change his religion, to which offer 
the ingenious poet replied : " the Dean of St. Patrick's cannot be serious ! 
twenty pounds to change my religion ! it is more than any clergyman ever 
gave for any religion, from the days of Moses until the present time." 

In the Mosaic economy, the Levites lived on tythes, but a tenth part of 
their tythes they gave to the Aaronites : this was the tax which the Levites 
paid. But is there not too much truth in the implication of Pope, in these 
days, that ministers stimulate others to honor the Lord with their substance, 
but touch not the burden themselves with one tip of a finger? To accuse 
them of covetousness would be illiberal ; perhaps the whole defect arises 
from the want of system. I would, therefore, propose a scheme to raise 
a fund for the relief of the indigent, by items which the people will never 
feel. Let every minister retrench his expenses so that he may give a tenth 
part of his salary, including what he gets from parish votes, donations, and 
marriage fees. And let him labor in the field one day in ten, (Sundays 
excepted,) the wages to be applied to benevolent uses. Moreover, as min- 
isters are exempted from bearing arms, and paying taxes, some returns to 
the public are due therefor, otherwise they would be partially eased, while 
others would be partially burthened. 

Suppose there are four hundred settled ministers in Massachusetts, (which 
is a moderate estimate,) and that in average they receive five hundred dol- 
lars per annum, this would make a sum of two hundred thousand dollars. 
The tenth part of which would be twenty thousand dollars, which might 
be considered as the first item. 

The tenth part of the days of labor, in a year, is more than thirty, but 
let thirty be accepted of. Each of the four hundred ministers laboring 
thirty days in a year, would be twelve thousand days. State the wages of 
each day at twenty-five cents only, (for it is possible that some of them 
would make but awkward work with the hoe and pitchfork,) and the amount 
will be three thousand dollars. 

Published in the Pittsfield Sun, 1818. 



470 THE WRITINGS OF 

The benefit which they receive from the exemption of taxes and bear- 
ing arms I have no data to judge by. I will fix it, therefore, at ten dollars 
for each, and if any of them think it is too much, let them equip themselves 
and perform military duty, and pay their taxes and work at the highways, 
and this shall exempt them, otherwise the sum arising from this source 
would be four thousand dollars, making in all a sum total of twenty seven 
thousand dollars. 

Let this fund be appropriated to the assistance of young men who have 
no interest. Their fathers labored hard to support the ministers, educate 
pious youth for the ministry, and to send out missionaries, and they, with 
their fathers, sweat in the burning sun, and shivered with the cold to aid 
their fathers to make those benevolent donations, but now, when they come 
to an age when they must shift for themselves, how gloomy is the prospect 
before them ! % 

Their fathers have neither land nor money for them, and being thus 
destitute, they fall into an indolent despair, and relapse into the course of 
violating the sabbath, frequenting the taverns and gaming table, and end their 
days in the state prison, or on the gallows. Whereas, if they had only 
had the assistance of two hundred dollars to start with, it is reasonable to 
suppose that they would have pursued a course more reputable to them- 
selves and more beneficial to their country. 

The fund, already described, would annually assist one hundred and 
thirty- five, distributing to each of them the sum of two hundred dollars, 
and how many blessings would they pour on the heads of their patrons for the 
relief! How strong their conviction that their fathers had been disposing 
of their money to educate and support an order of men who did not wish 
to grind the faces of the poor, and take from them burdens of wheat, and 
prepare war against every one who did not put into their mouths, but an 
order of men, who, from the purest motives, sought to make their fellow- 
creatures virtuous and happy. 

As a fund of this kind, wisely distributed, would relieve and save many 
every year, so, likewise, it would be a salutary check to prevent unworthy 
characters from crowding into the ministry. The drawbacks and duties 
necessary to form the items of this fund would check those who have filthy 
lucre or indolent ease in view. It would, moreover, be the most effectual 
defeat of all such sarcasms as Pope complimented the Dean with, and 
leave the ministers more affluent than Paul was, who endured hunger and 
nakedness, and far more so than HE who went about doing good, but had 
not where to lay his head. 



ELDER JOHN LELAND. 



471 



MISSIONARY SOCIETIES. 



A correspondent in Palestine, in a late letter to his friend in this 
country, dated at Nazareth, in Galilee, writes thus : 

"By a great number of pamphlets, said to be Evangelical Magazines, 
and a great variety of other writings, purporting to be of a religious na- 
ture, forwarded to this country, we have received correct and authentic 
knowledge of numerous missionary societies, and other societies of a like 
kind, formed and very zealously supported in New England, and adjoin- 
ing parts, in North America. Believing that these zealous societies wish 
for useful assistance in the great work they have undertaken, we are happy 
to inform you— which information you will please to communicate to these 
societies — that, about seventeen hundred years ago, a missionary society 
was formed and instituted in this country. Having had access to the re- 
cords and minutes of this society, we are able, with great pleasure, to 
state to you, that the great design and objects of this society were not of 
this world. The chairman, or president, or more properly speaking, the 
founder of this society, was a person whose character is divine, and alto- 
gether lovely ; his name, according to the records, is Jesus Christ. The 
more effectually to accomplish the great objects in view, he associated to 
himself twelve assistants, taken chiefly from that class of men known by 
the appellation of fishermen, and constantly going about doing good, was, 
himself the most self-denying and laborious of all in promoting the all-im- 
portant ends of the mission. The missionary work increasing greatly, a 
meeting of the society was called and holden about the year thirty. Pres- 
ent at this meeting, the president and the twelve assistants. After consid- 
ering the extensiveness of the missionary ground, and the importance of 
thoroughly promoting the missionary work, seventy missionaries were ap- 
pointed and sent out into a great variety of places, which the president 
himself designed afterwards to visit. Their instructions, with orders to 
report after they had accomplished their mission, were these : " Go your 
ways, and, as ye go, preach, saying, the kingdom of heaven is at hand. 
Provide neither gold, nor silver, nor brass in your purses, nor scrip for 
your journey, neither two coats, nor yet shoes, for the workman is worthy 
of his meat, and that they should eat such things as were set before them." 
Having fulfilled the duties of their appointment, they made their report 

* First published in 1818, 



472 THE WRITINGS OF 

with great joy in the success of their mission, not that they had gained 
money in great or small sums, but that even the devils were subject to 
them through the name of the president. The president highly approved 
their fulfilment of their mission, and congratulated them on their success ; 
but, at the same time, informed them that their highest cause of joy was, 
that their names were written in heaven. About three years after this, on 
a very trying occasion, in the midst of a vast concourse of people, he ad- 
dressed his missionaries, and said, ' When I sent you without purse and 
scrip and shoes, lacked ye anything V And they said, nothing. It is the 
unanimous opinion of the people of Galilee, that, had the president and 
members of this society, together with their missionaries, declined en- 
gaging in the labors of their mission, until ample funds for their abundant 
pay and support had been collected and fixed on permanent security, the 
work, which they so remarkably performed, would never have been en- 
tered upon, even to this day. 

" When the people of Galilee consider the unceasing solicitations, and 
that in a great variety of shapes, which are made for money, by your mis- 
sionary societies ; the numerous and continual collections and contribu- 
tions that are made for them ; the amazing sums they have funded ; and 
the presidents and directors of the New England, and other missionary 
societies, almost wholly taken up in managing money matters ; even de- 
scending to obtain from the unsuspecting little children, the few cents 
which are given them by their friends ; and, at the same time, a few young 
and inexperienced persons, with great salaries fixed upon them, sent out as 
missionaries; (and, at the same time, probably, parish-hunting;) they are 
strongly persuaded that your missionary societies are unacquainted with 
this ancient Galilean society ; or, if they have heard of it, they pay little or 
no attention to its example. The inhabitants of Galilee, to be sure, after be- 
ing made acquainted with their schemes and practices, wish to be excused 
from having a branch of the New England missionary society, or any of 
the missionary societies of their neighborhood, established in Nazareth, or 
in any part of their country ; being altogether better satisfied with the 
missionary society anciently established in this country, and which we ar- 
dently wish to see flourish in its power and purity, not only in Palestine, 
but in America, and in all the earth." 






ELDER JOHN LELAND. 473 



SHORT ESSAYS ON GOVERNMENT, 

AND THE PROPOSED REVISION OF THE CONSTITUTION OF GOV- 
ERNMENT FOR THE COMMONWEALTH OF MASSACHUSETTS * 



The first seventeen hundred years of the world's age elapsed, without 
any kind of government Jn it, but parental and patriarchal, that we have 
any account of. 

The Genesian history is short, and, to us, rather obscure, which leaves 
the enquirer to the fertility of his own conjecture. As the inhabitants of 
the earth increased, a number of them journeyed westward, and finding a 
beautiful plain, they formed themselves into a kind of political body, and 
said, " go to, let us build us a city, and a tower, whose top may reach un- 
to heaven ; and let us make us a name, lest we be scattered abroad upon 
the face of the whole earth." Nothing monarchical in this language — -all is 
confederate. These confederates were scattered abroad for their pride and 
impiety ; and Nimrod, the unblushing sinner before the Lord, who formed 
a party in his favor, and hunted down men like beasts, laid the foundation 
of his kingdom in Babel and the adjacent country. If it may be supposed 
that Nimrod was one of the confederates, and by his address gained an as- 
cendency over the rest, or that he formed a banditti and came and scat- 
tered the confederates abroad, and took possession of their territory ; how- 
ever this may be conceived of, one thing is certain : The character of 
these confederates, and of Nimrod in particular, is such, that the thing is 
certain, that dominion was not founded in grace. 

From this rise of government, in the eighteenth century, until the intro- 
duction of Christianity, which was more than two thousand years, all kinds 
of dominion were tested, from the most absolute monarchy, to the most li- 
centious mobocracy. 

In the twenty-fifth century the Almighty established the Sinai govern- 
ment, which was afterwards new modified, to meet the conditions of the 
Israelites, which government is commonly called the Jewish Theocracy. 
In the first establishment of this government, there was neither executive 
nor legislature. Judges only were appointed, but no salaries provided for 

* Published in 1820. 
60 



474 THE WRITINGS OF 

them. It was not then understood that judges must have honorable sala- 
ries, to qualify them to give righteous decisions. 

The Romans tried kings, consuls, dictators, decemvirs, tribunes and em- 
perors, and had shut the temple of Janus, and quietly submitted to the im- 
perial dignity of Csesar Agustus, when Christ was born. All other pow- 
ers were then subordinate to Rome. 

It cannot be supposed that the Almighty had the same agency in forming 
codes of laws for all the nations as he had in the Jewish code ; yet he en- 
dowed all with reason and the principle of self-defence, to seek their own 
safety and happiness, and raised up Phareoh to show forth his power, Cy- 
rus for his shepherd, the Assyrian for his rod, Nebuchadnezzar for his ser- 
vant, &c, and frequently rebuked the nations for their pride, injustice, 
idolatry and cruelty, and is, therefore, with propriety called the king and 
governor of all nations. The conclusion is, that the powers that were in 
existence when Christianity was set up, were of God, although in the hands 
of heathens. To these powers, the Christians were commanded to submit: 
not to speak evil of dignities, but pray for all in authority, knowing that 
magistrates are God's ministers, set for the punishment of evil doers, and 
the praise of them who do well. How undeniable the fact, that civil gov- 
ernment is not founded on Christianity. 

The greatest civilians, who equally contend for the rights of individuals 
and the energies of government, are in the habit of enumerating certain 
rights of which the citizens cannot be deprived, but by despotic tyranny. 
And nations that are wise, form their constitutions of government as char- 
ters of rights retained, and of powers granted. Indeed there are some 
rights which may or may not be surrendered, and the quantum of sacrifice 
depends upon the exigence of the time and the object to be obtained. But 
there are other rights which individuals possess, so inalienable in their na- 
ture that they cannot be surrendered. The tyrant himself cannot acquire 
them, nor can individuals grant them. Like sight, hearing, thinking and 
breathing, they are always attached to individuals. Of this description are 
the rights of conscience and private judgment. Men will have an opinion of 
what is right and wrong, and their consciences will accuse or excuse them- 
selves for what they do. But notwithstanding conscience and private judg- 
ment are both inalienable, yet they are radically distinct in their exercises. 
Conscience never goes abroad, but opinion ranges the world over. One 
man's best judgment may dictate what God his neighbor ought to adore, on 
what days or hours he should adore him, what creed he should believe and 
what ceremonies perform, but conscience has nothing to do with all this. The 
liberty and duty of one man is not judged by another man's conscience. 
One man has his reasons to believe that another man believes and does 
wrong ; the last has the same opinion of the first ; which of the two is to 



ELDER JOHN LELAND. 475 

be umpire ? To their own master each of them stands or falls. Conscience 
takes cognizance of the home department, but meddles not with foreigners. 
How improper, how unjust, how anti-Christian it must be, for one man or 
one party of men to get that kind of religion interwoven into the civil con- 
stitution, which they believe is best, under the pretence that their conscien- 
ces are wounded if others do not believe like themselves. The plea of con- 
science, in such cases, is the art of ill design, or the effect of imposition, 
which none but tyrants or bigoted enthusiasts will make. 

Pure Christianity is the only religion, ever known on earth, that met the 
guilty sinner's needs, and relieved his woes. It brings pardon for the re- 
bellious — cleansing for the polluted, and life for the dead. Ten thousand 
times ten thousand and thousands of thousands have felt its divine efficacy, 
and are now drinking of rivers of pleasure, where their God is their glory. 
But still a question arises, whether Christianity, as a national characteris- 
tic, or political institute, has ever been of any advantage to the nations and 
governments on earth, in their collective capacities ? Was Rome more 
virtuous or prosperous after Christianity was established there, than it was 
when Paganism was their religion ? Are the papal kingdoms, now subject 
to the see of Rome, governed by Christian princes, and directed by the 
successor of Peter, more honest, peaceable, chaste, brave in war, or re- 
nowned for just maxims of jurisprudence, than they were under Pagan 
rulers 1 

Can Christian nations produce greater geniuses than Greece and Athens 
— more superb cities than Babylon and Nineveh — or more flourishing 
commerce than Tyrus ? Was there ever a more unjust and cruel conquest 
than that of Spain over South America ? Or when was there ever a con- 
federation of Goths, Vandals and Moors, more unreasonable, mischievous 
and disasterous, than the crusades, etc., etc. 

If simple Christianity is all innocent and interesting, and yet the most 
horrid evils have existed, and do still exist, in Christian kingdoms and 
states, the cause should be sought for, and shunned. 

The kingdom of Christ is not of this world — all parts of it are unlike 
everything in state policy. He never interfered with Caesar's dues — 
would not act as civil judge in dividing the inheritance between two breth- 
ren, or in giving judgment on the adulterous woman. He claimed no 
civil prerogative, and had no civil promotion to bestow on his followers. 
When he pardoned the sin of a criminal, and promised him admission into 
Paradise, he yet left him to bear the penalty of the law, which he had 
broken. And he told his disciples that, if they had given offence to any 
other, which was actionable at law, to settle the matter quickly, lest a civil 
process should bring them before the judge, who, finding them guilty, 
would deliver them to the executive officer ; and, if that should take place, 
the religion which they professed would not deliver them until they had 
paid the last farthing. 



476 



THE WRITINGS OF 



Had the rulers of this world been as cautious of intruding on Christ's 
prerogative and government, the evils complained of would never have 
existed. 

Christianity was introduced in a peaceable, harmless manner : it asked 
only for a dispassionate hearing, with a correspondent faith, grounded on 
facts and undeniable evidence. And, by appealing to the reason and 
judgment of men, without being armed with royal edicts, military force 7 
or aided by the college, and the wisdom of this world ; but, in opposition 
to all of them, it prevailed with that astonishing rapidity, that, in less than 
three hundred years, it overturned an empire that claimed universal sway. 
The founding of a Christian college in Alexandria, to polish the Christians 
like rubies, and make Christianity itself mechanical ; and the establish- 
ment of Christianity, by Constantine, to be the only religion tolerated in 
the vast empire — allowing none but Christians to fill offices of state — 
building and ornamenting temples for their use — providing fat salaries for 
the ministers — appointing the first day of the week for Christian sabbath, 
or auction day, for the mechanical Christian auctioneers to vend their 
wares, etc. 

All these things together made the Christians shine like carbuncles. 
The error of Constantine did not exist in his delivering the Christians from 
the bloody hands of Pagans. So far he was right. But his great error 
was giving the same fatal dagger, which the Pagans had used, unto the 
Christians, who soon used it with as bloody hands. 

That Constantine founded his government on Christianity, is certain ; 
for he allowed none but Christians to bear rule. That Christianity was 
disrobed of apostolical order, and ravished of her virgin chastity, by this 
establishment, cannot be confuted. By the imperial Christian establish- 
ment, arose the shocking monster of Christian nation. 

When Christianity becomes national, a majority who govern the church 
will be ungodly men, and have recourse to law and coercive measures to 
regulate religion ; and, as all men are not stamped in the mill of uniformi- 
ty, the strongest party will oppress the weakest. 

Government is the formation of an association of individuals, by mutual 
agreement, for mutual defence and advantage ; to be governed by specific 
rules. And, when rightly formed, it embraces Pagans, Jews, Mahome- 
tans and Christians, within its fostering arms — prescribes no creed of faith 
for either of them- — proscribes none of them for being heretics, promotes 
the man of talents and integrity, without inquiring after his religion — im- 
partially protects all of them — punishes the man who works ill to his neigh- 
bor, let his faith and motives be what they may. Who, but tyrants, knaves 
and devils, can object to such government ? 

It follows, of course, that a man has a civil right to believe that which 
is erroneous, and do that which is morally wrong. Nor can this liberty be 



ELDER JOHN LELAND. 477 

taken from him, without supporting the doctrine, that a man's religion af- 
fects his civil capacity ; which doctrine has occasioned the persecution 
and bloodshed of all the saints and martyrs on earth. 

Who is to be judge, whether a man believes truth or error, or whether 
his exercises (that no wise effect the civil compact) are right or wrong ? 
The decision belongs not to the body politic ; for neither legislators, judges 
nor jurors, in their official capacities, have anything to do with consciences, 
souls or eternity. 

It is the glory of the United States, that, after Christian tyranny had 
raged with savage fury for fifteen hundred years, its progress should be ar- 
rested in this land of liberty. Rhode Island, New York and Pennsylvania, 
produced the first fruits of delight, that abound in a state where persons, 
property and equal right are protected by law, and Christianity left in 
the hands of its author, and conscience free in the hearts of each pos- 
sessor. 

The new experiment succeeded beyond their calculation, and rose so 
high in esteem, that the frame rs of the constitution of government for the 
United States, interwove the sacred principle into the body of that charter 
of rights retained and powers granted, by which the states in union are 
now governed. And the benign influence of this state of things has pre- 
vailed in almost all of the states, in their local government, either in the 
first formation of their constitutions, or by revisions afterwards. In Mas- 
sachusetts, however, the priniciple is not recognized. A religious test is 
required. The legislature is empowered to make laws to oblige the peo- 
ple to support Protestant teachers of piety, morality and religion. Papal 
Christian teachers cannot be provided for like Protestants. Pagans, Jews, 
Turks and Deists cannot be promoted to office, except they declare and 
subscribe a lie. But, as there is now legislative provision made for the 
revision of the constitution of government for the commonwealth of Mas- 
sachusetts, a few strictures will here be made on the religious parts of the 
existing constitution, with a proposed amendment annexed. 

According to the existing constitution, all the members of the executive 
and legislative departments, must make and subscribe the following dec- 
laration, viz. : " I do declare that I believe the Christian religion, and have 
a firm persuasion of its truth." This reminds us of ancient sayings : " If 
thou believest with all thine heart, thou mayest, but he that doubteth is 
damned." But, supposing God has hidden the mystery of the truth from 
the wise and prudent, and revealed it only unto babes : that none of the 
princes of this world know these things, and that the world, by wisdom, 
cannot find them out ; must men of talents be proscribed, because God has 
has not given them the like gift of faith ? The declaration is a good one 
for man to make when joining a Christian church ; but in this place, his 
Christian confession is prostituted to civil purposes. When a man is 



478 THE WRITINGS OF 

elected to fill those places, the question is, " has he talents—is he honest V 
and not whether he is a firm believer. A very ingenius author has in- 
formed us, that God has concluded all Jews and Gentiles in unbelief ; 
from which interpreters tell us, that all men, in their natural state, until 
they are renewed by the Holy Ghost, are unbelievers. If this is true, no 
unregenerate man can make the declaration, without giving God the lie. 
The conclusion is, that government is founded on Christian grace ; and 
consequently, where this grace is wanting, there can be no government. 
When I look over the declaration of rights, the second and third articles 
remind me of the last will and testatment of a dying man, who prefaces 
his will with a creed of his faith. Perhaps, in countries where heresy 
works corruption of blood, it is proper to confess an orthodox creed ; but 
in the United States, such testimonies, make the legacies neither larger 
nor surer. If a like creed was to preface every bond, note, or any in- 
strument of writing, the loss of time and paper, would be the only injury 
sustained. But, where such creeds grant powers and jeopardize rights, 
they are of more consequence. The articles under consideration, were 
evidently formed as a compromise of conflicting parties, and as the powers 
granted militated against the provisions made, all was clothed in ambi- 
guity, to give each party hope. A man once wrote a letter to s his attorney, 
but after he had written he could not read it. He then handed it to his 
son to read it for him, but his son could not. The man then folded up 
the letter and sent it to the attorney, saying, " Never mind it, my son, 
the lawyer is a better scholar than we are." I have conversed with a 
number of the sages who formed the constitution, and they could never 
reconcile the conflicting parts of those two articles, either to my concep- 
tion or their own satisfaction. 

When I read of the investure of the legislature, and how the power 
invested in that body is to operate, (treated of in the fore part of the third 
article,) and compare it with the last clause in the same article, I am in- 
voluntarily led to reflect on the prayer of a man, who sometimes prayed for 
the Lord to reign, and at other times, that the devil might triumph. When 
he was asked, why he prayed both ways, he answered, he did not know 
which of the two would prevail, and therefore chose to keep friends on 
both sides. 

One thing is certain, that a number of distraints have been made, and 
many lawsuits commenced for ministerial taxes since the adoption of the 
constitution ; and courts have given interpretation of some parts of the 
article, that common sense could never have thought of. The part of the 
article alluded to, reads thus : " And all monies paid by the subject, to the 
support of public worship, and of the public teachers aforesaid, shall, if 
he require it, be uniformly applied to the support of the public teacher or 
teachers of his own religious sect," etc. The personal he, refers back 
to a governing substantive of the same number ; it cannot, therefore, take 



ELDER JOHN LELAND. 479 

teachers for an antecedent, for that is plural, and the following pronoun 
would be they ; it must, therefore, refer back to the word subject. The 
sense is, then, that when the money is paid by a subject, to the support 
of public worship and public teachers, the money shall be given to the 
teacher, that the subject requires. 

This exposition, however, is generally overruled by courts of law, and 
the personal he, is interpreted to intend the teachers. Hence, when a 
man has paid his ministerial tax, the teacher of his choice must bring 
suit to draw the money out of the treasury. 

What shocking work is all this, in the eyes of a Bible Christian, and 
the more so, as it is done under the cloak of befriending the gospel of 
Jesus Christ. 

Of all instruments of writing, constitutions of government should be the 
most plain and free from ambiguity; and, if articles of religion must be 
crowded into frames of government, they should be so simple that the most 
illiterate part of community may understand them. 

For heathen to persecute, hang and burn Christians, is horrid barbarity ; 
but, for one Christian sect to torture another, is worse. This, however, 
always has been the case where Christianity has been made a national 
characteristic, and religion a political institute, and, (without the spirit 
of prophecy,) I am confident it ever will be. 

For the good of man, therefore, I hope that in the contemplated revis- 
ion of the constitution, the following amendment will be made to supply 
the place of the second and third articles in the declaration of rights. 

Amendment. — The legislature of this commonwealth shall have no 
power to establish any kind of religion, either in the object of adoration, 
creed or faith, forms of worship, or times of service ; but all men shall 
be left free to worship their God according to the dictates of their con- 
sciences. 

No man shall be considered a member of any religious society, or any 
way bound to support the worship or teachers thereof, until he has volun- 
tarily joined himself therewith. And, if he sees causes to leave the so- 
ciety which he has joined, by lodging a written cirtificate with the clerk 
of said society, of his intentions, he shall not be holden to pay anything 
for the support of that society, or the teacher thereof, which shall be as- 
sessed after the date of his cirtificate. 

No man's religious opinions, shall, in any wise, effect his civil capacity ; 
but every man shall be encouraged to declare his sentiments, and by ar- 
gument, support them. 

No religious test or declaration shall ever be required to qualify a man 
to fill any post of office or trust in the commonwealth. 

If any man, under religious pretence, disturbs the peace, or commits 
any overt act, he shall be punished by law for his transgression, and pitied 
for his heresy, old thumper. 



480 THE WRITINGS OF 






APPENDIX 



TO A PAMPHLET WRITTEN BY REVEREND JUSTUS HULL, CONTAINING A COM- 
MENT ON ROMANS XI., 16, 17, PUBLISHED 1822. 



First. The Jews circumcised their male children only, but the Christians 
baptize (rantize) both male and female. 

Second. The Jews never circumcised a child under eight days old. In 
ordinary cases, no other day would answer. A weekly sabbath might be 
profaned, that the law of Moses (respecting circumcision) might not be 
broken : but the Christians baptize their childen at any age. If they are 
sick, and likely to die, a priest is called to baptize them before they are 
half eight days old. 

Third. Circumcision was never a priestly rite among the Jews, but 
fathers, mothers, masters, and neighbors, did the work ; but infant baptism 
is supposed to belong to the priests. Gospel baptism is certainly to be 
performed by those who are sent to teach. 

Fourth. Circumcision was performed by drawing blood from the subjects, 
but infant baptism by applying water to them. Gospel baptism, by bury- 
ing the candidate in water. 

Fifth. Circumcision left a mark in the flesh, but baptism leaves none. 

Sixth. Circumcision was not performed on the faith of the parent, but 
by the express command of God ; but infant baptism is done on the faith 
of the parent, without any command of God. 

Seventh. Circumcision distinguished the church from the world, but in- 
fant baptism unites them together. 

Eighth. All that were circumcised ate of the passover, but baptized in- 
fants do not eat at the Lord's table. 

Ninth. If native innocency entitles them to baptism, as some think, 
why does not the same innocence entitle them to the eucharist ? 

Tenth. If infants are fit for heaven, and, therefore, fit for baptism, why 
not fit for church-fellowship and communion. 

Eleventh. If children are innocent, they are not proper subjects for bap- 
tism ; for baptism, in every case, but that of Jesus, presupposes repentance,. 
Christianity being a religion for sinners, and not for holy beings. 



ELDER JOHN LELAND. 481 

Twelfth. But, if infants are sinful, how can they be entitled to baptism 
before they repent of their sins, and bring forth the fruits of repentance ? 

Thirteenth. Whatever circumcision, under the law, figured out in gospel 
times, it was something to be done without the hands of men: " Being 
circumcised with the circumcision made without hands," says Paul. Now, 
as all kinds of water-baptism are performed by the hands of men, the 
conclusion is in point, that baptism is not the antitype for circumcision. 

Fourteenth. If children, by being baptized, are brought within the cove- 
nanted mercies of God, as is often said, the covenant is either conditional 
or unconditional. If the covenant is unconditional, all of them will be 
saved, for God never fails; but if the covenant is conditional, the condi- 
tions rest either with the parent or the child. If with the parent, it stands 
thus : if the parent does his duty, the child will be saved. This grounds 
the salvation of one upon the obedience of another, and not on the atoning 
blood of Christ. And, besides, if Noah, Daniel, and Job, could save nei- 
ther son nor daughter by their own righteousness, can any others do it? 
How would every humble man, who loves the souls of his children, shud- 
der, if he knew that the salvation of them depended on his own obedience. 
But if the conditions rest with the baptized child, I am at a loss to know 
what duties he owes to God or man, more than those children that were 
never baptized. 

Fifteenth. The circumcised Jew, though he knew not when he was cir- 
cumcised, yet knew that he was circumcised, by the mark in his flesh, and 
therefore had not to depend on what others told him ; but the baptized in- 
fant has no mark, and has to rest his faith on human testimony. 

Sixteenth. Gospel baptism is said to be " the answer of a good con- 
science," but what conscience a young infant can have, about that which 
he knows nothing of, I cannot tell. 

Seventeenth. Is there an error in Christendom, which has prevailed as 
extensively as infant baptism, and yet admits of so feeble support ? 

Eighteenth. If God made that covenant of grace with Abraham, which 
secures the salvation of souls, it follows of course, that all who died before 
the covenant was made, are lost. 

Nineteenth. When a minister dips his hand in water, and sprinkles the 
face of a child, would there be a greater correspondence between his words 
and his actions, to say, " I baptize my hand," than to say, " I baptize this 
child ?" 

Twentieth. Should an angel descend from heaven and address a man 
as follows : " Some baptize infants without their consent, or knowledge, by 
sprinkling water in their faces. Others baptize adults on a confession of 
their repentance for sin, and their faith in the Lord Jesus, by burying their 
bodies in water. Now, which of these modes is according to the will of 
Christ ? The salvation of your soul depends upon a right judgment. Judge 

61 



482 THE WRITINGS OF 

right, and you shall live— judge wrong, and you shall be damned. 7 ' Should 
a man be thus addressed, with the Bible in his hand, what answer would 
he make ? Or would it be in this case 3 as in many others, that men think 
more of will and wealth than they do of the salvation of their souls ! 

Twenty-first. When a heathen forsook his idols, and was proselyted to 
the Jewish religion, all his males were to be circumcised, before he could 
eat the passover : but is there any account in rabbinical or Christian his- 
tory, that the Jewish priests ever baptized the proselytes with water at 
their admission ? If there is, the important question follows, what orders 
to do it had they from their great law-giver ? 

Twenty-second. That John the Baptist was of the priestly line, is cer- 
tain, but that he was consecrated, or officiated as a Jewish priest, is denied 
with almost the same certainty. He was as great a stranger to killing sa- 
crifices, burning incense, lighting lamps, etc., as the Jewish priests were to 
preaching repentance and baptizing believing penitents in Jordan, and other 
waters. 

Twenty-third. None but Aaron, and his sons, could be priests in the Jew- 
ish church. It was miraculously decided by the budding of Aaron's rod. 
King Uzziah was of the tribe of Judah, and for assuming the priest's of- 
fice, to burn incense, he was smitten with leprosy. Jesus Christ was of 
the tribe of Judah, of which Moses spake nothing concerning the priest- 
hood. Now, if the Christian church is the same as the Jewish, how could 
Christ be the great High Priest forever, after the order of Melchisedec ? 
On assuming the office, would he not have been smitten, like Uzziah ? 

Twenty -fourth. The Grecian church baptize their children in fonts. The 
Latin church imitate them, with the addition of chrism, (an unction made 
of oil and balsam,) which the bishop consecrated at Easton, and sells to 
the parish clergy for the year. The church of England enjoins dipping, 
unless the priest is informed that the child is unable to bear it, and then 
sprinkling is to suffice. 

The various sects of Protestant pedo-Baptists, sprinkle their children 
for baptism, without chrism or god-fathers. Some do it to wash away ori- 
ginal sin, and others do it because they are sinless. Some will baptize 
none but the children of church members, others baptize all that are pre- 
sented. Some ground their right on the Abrahamic covenant of circum- 
cision, and others on the household baptisms of the New Testament. Some 
do it because they are in covenant with God, and others to bring them into 
covenant with him, etc. The Baptists, unlike all others, baptize those, 
and only those, who make a credible profession for themselves, that they 
are believing penitents, and these they baptize by burying their bodies in 
water, in the name of the Father, of the Son, and of the Holy Ghost. 

There is something so harmless in water, that were it not for other cau- 
ses, there would have been no strife in the world about baptism. 









ELDER JOHN LELAND, 483 

Those who adopt the sentiments of the Baptists, have been complained 
of, in all countries, as dead weights in the church. The truth is, the Bap- 
tists are such Bibleists, that they are always opposed to monarchy in state, 
and hierarchy in church, while infant baptism, by uniting church and world 
together, tends to promote both. This makes the strife. 






484 THE WRITINGS OF 



WHICH HAS DONE THE MOST MISCHIEF IN THE WORLD, 

THE KINGS-EVIL OR PRIEST-CRAFT ? 

. 

By the Kings-Evil is not intended the necessary rules which men adopt 
by their prudence, in the hours of reason, to control the unruly passions 
of themselves and others, which sometimes break out like an overwhelming 
torrent. No : such rule or government, whether administered by kings or 
any others, is a blessing to mankind ; attended, however, with some evil, 
like every other blessing below the sun. But by the Kings-Evil is meant 
the lust of arbitrary power — the unjust strides to gain it — the disguise to 
retain it, and the cruelty inflicted by it. 

By Priest-Craft, no contempt is designed to be cast upon any of the 
Lord's priest's, from Melchizedeck to Zecharias, nor upon any of the 
ministers of Christ, either those who have been remarkably endowed with 
power from on high, to work miracles, &c. or those of ordinary endow- 
ments, who have been governed by supreme love to the Saviour, and be- 
nevolence to mankind. These, to the world, have been like the stars of 
night. But by priest-craft is intended, the rushing into the sacred work 
for the sake of ease, wealth, honor and ecclesiastical dignity. Whether 
they plead lineal succession or divine impulse, their course is directed for 
self-advantage. By good words and fair speeches, they deceive the sim- 
ple ; and by solemn threatening of fines, gibbets, or the flames of hell, to 
those who do not adhere to their institutes, they drive the people from the 
ground of reason and common sense, and establish their own importance 
beyond the reach of investigation. These remarks are intended for the 
priests of Pagan, Mahomedan and Christian countries, different indeed in 
their creeds, but uniform in their exertions, each class pleading the super- 
excellence of their religion ; and alike compassing sea and land by their 
missionaries, to proselyte others to their faith. 

The question now returns, " which has done the most mischief in the 
world, the Kings-Evil or Priest- Craft?" 

The first man, Nimrod, who was affected with the Kings-Evil to a dan- 
gerous degree, was an impious wretch, who cruelly hunted down men in 
slaughter, and made sport of it as if they were beasts. After the disease 
broke out, it ran like a raging plague, and kings became as plenty as the 
locusts in Egypt ; who sported themselves in cutting off the thumbs and great 
toes of each other. Indeed, among ten of the favored tribes, was a line of 



ELDER JOHN LELAND. 485 

kings ; and the character which raised many of them to the throne, was 
murdering their predecessors. History has detailed the destructive effects 
of this malignant disease in the world, for about four thousand years. 
What destruction of property ! what torrents of blood ! In the late con- 
test in Europe, between Bonaparte and the Hereditaries, it is said that 
more than one million of lives were sacrificed. 

Strong symptoms of this disease are found in representative Republics 
as well as in Monarchies. " Pray hold the ladder that I may climb the 
tree," says the ambitious Democrat ; and when he has ascended, he kicks 
the ladder down that no others may climb but himself. Out of office he 
talks like a Whig, but in office he plays the tyrant. This predominant 
love of arbitrary power, has been the bane and ruin of many flourishing 
Republics. A plural tyrant is as mischievous as an individual despot. 

To consider Priest-Craft in all its ramifications, would be a herculean 
task, that would make Olympus sweat. The game which it plays with 
power and deceit is all that will here be attended to. In ancient times, the 
servants of the priests, like modern constables, used coercion, and said, 
" Thou shalt give me now; and if not, I will take it by force." But their 
sin was great before the Lord. In later days, the public teachers of piety, 
religion and morality, cried, " Peace," (be all united in our support : let 
there be no division, partyism, or bigotry among you,) " and he that put 
not into their mouths they declared war against. JJ These same teachers 
prophesied for reward and divined for money. 

On the introduction of Christianity, " three shepherds (scribes, priests, 
and prophets,) were cut off in one month ;" since which time, the minis- 
ters of the gospel have never been called priests, in the New Testament, 
in distinction from all the saints ; but as words are but air, and bear the 
meaning which the speakers attach to them, let them be called priests. 

It is the boast of Christianity, that in an enlightened period of time, (so 
far as it respects science and state policy,) it should be promulgated ; and 
that without the aid of law, sword or college ; but contrary wise in opposi- 
tion to all of them ; by simply appealing to the reason and judgments of 
men, it should gain such conviction among every class of citizens, that in 
three hundred years it should overturn an empire, which claimed universal 
sway. 

Excepting imperfections and imposters, priests were then servants of 
the people, and not lords over God's heritage. They had a missionary 
spirit and practiced upon it, without missionary societies and missionary 
funds. They labored to collect free-will offerings, which they themselves 
carried to the poor ; but did not oppress the poor to fatten themselves. 
They trusted to Providence for their food and raiment, laboring and work- 
ing with their own hands, and had nothing to do with town votes and sub- 
scription bonds for their living. They did not esteem the civil law, the 



486 THE WRITINGS OF 

very sinews of the gospel, but the sinners gospel. They never appealed to 
the laws to establish their holy days ; confirm their creeds of faith ; or 
punish any man that did not observe their days of worship, or pay the 
preacher of the parish. In short, they behaved as if they understood the 
will of their Master, that his kingdom was not of this world. That legal 
rewards should never be given for religious services ; and that civil in- 
capacities and legal penalties should never be inflicted on men for religious 
heterodoxy, or evils simply moral. 

But after the founding of the Christian college, in Alexandria, and the 
mechanical form which Christianity assumed, Constantinus Magnus es- 
tablished it as the religion of the Empire, and made all others pay obeisance 
to that sheaf. What a melancholy reverse has followed ! Churches in- 
vested with corporate power by the Acts of Legislatures, and not by the 
Acts of the Apostles. Ministers supported by the laws of men, contrary 
to the laws of Christ. And all this brought about by the craftiness of 
priests who profess to be the followers of Christ, and the imitators of the 
apostles ; who estimate the excellency of their religion by its popularity, 
splendor and dignity. The living Jesus was but meanly clad with swad- 
dling bands, with straw in a manger for his bed ; but the dead Christ was 
wrapped in fine linen, and laid in a magnificent tomb. 

The strife for power and pre-eminence was long and violent among the 
priests, till at length the Bishop of Rome prevailed : and there have been 
one hundred and eighty popes in succession, from A. D. six hundred and 
six, until the present time. That popes, with their triple crowns, standing 
armies, thundering bulls, high claims and bloody cruelty ; together with 
their legions of priests to support the papal throne by signs and lying 
wonders, are inverted followers of the meek and lowly Jesus, and his 
humble apostles, all protestants attest. 

In the tenth century, an opinion prevailed all over Christendom, that 
with the close of that century, the world would be burnt up; which the 
crafty priests worked to their own advantage. Near the close of the cen- 
tury, men would give first all their money, and then all their land to the 
priests for a single prayer. At length the century closed ; the world still 
continued : but the money and land were in the hands of the priests. 

Soon after this a priest, called Peter the Hermit, crept out of his cell, 
and with a crucifix in his hand, ran to the princes of Europe, and inflamed 
them with holy ardor to raise their armies, and go and take Jerusalem and 
the holy land out of the hands of infidels. This memorable frenzy of 
crusade, lasted more than a century ; and some say as many as two mil- 
lions of lives were sacrificed in the religious farce. 

In protestant countries, where the civil arm triumphs over the ecclesias- 
tical, the Kings- Evil rages among kings and prelates, who in the disease, 
like Procrustus of old, forge their iron bedsteads, (creeds of faith,)- and 



ELDER JOHN LELAND. 487 

stretch or lop off all that are too long or too short for their measure. He, 
who in the preface of the English Bibles is compared to " the Sun in its 
strength," claimed infallibility as much as the Roman Pontiff. He as- 
cended the Star-Chamber and preached, " That to call in question the in- 
fallibility of the king, was to wade into the weakness of princes." His in- 
fallible tyranny, however, drove our forefathers from the bosom of their 
country, into the wilds of America. The same high claim cost his son 
Charles his crown and the head that wore it. 

As it respects the bearings on society, all the difference that exists be- 
tween a papal church, with a pope at the head, and a prelatical church, 
with a king or legislature at the head, lies in this, viz : the first is infalli- 
ble, and the last is always right. 

The first settlers in New England had been oppressed by the prelatic 
church in England, and fled to Holland ; but not finding things among the 
Dutch to please them, Mr. Robinson's Congregation came to Plymouth, 
and set up their government and religion, in sixteen hundred and twenty. 
But all the art of their priests could not bring them into the measure of 
supporting the preachers by legal tax, until Governor Bradford was dead, 
which was more than thirty years afterwards. Those who settled at 
Boston, adopted the measure sooner. Priest Cotton, with his amazing in- 
fluence, led the General Court to place Lord Majority in the pontifical 
chair in each town, and assume to itself the right of judging of the ortho- 
doxy and tendency of every man's doctrine. This high claim of power 
soon banished Roger Williams — persecuted Mrs. Hutchinson and Co., and 
hung several Quakers. This beast, though diverse from the beast of Rome 
and that of Great Britain, has been wondered at and followed by a majority 
of Massachusetts, until this time ; " who is like unto this beast % who is 
able to make war with it ?" 

The late Convention, called to revise the Constitution, still retain the 
same principle. Strange, indeed, that Massachusetts, all alone, in opposition 
to all the other states, should still view religion a principle of state policy 
— the church a creature of state, and ministers in the light of state pen- 
sioners ! That the legislature should have the power to clothe the majority 
of each town or parish with authority to compel the people, by a legal tax, 
to support the religious teachers among them. What a pity ! When will 
men realize that a Constitution of civil Government, is a charter of powers 
bestowed, and of rights retained; and that private judgment and religious 
opinions are inalienable in their nature, like sight and hearing, and cannot 
be surrendered to society. Consequently it must be impious usurpation 
for ecclesiastics or civilians to legislate about religion. Things should be 
so fixed in government, that neither a tempting bait, to exempt from 
burdens and reward for services on one hand; nor any civil incapacities 
or proscriptions on the other, may either flatter or deter men in the work 



488 THE WRITINGS OF 

of the ministry. The first would draw into the ranks of the ministry in- 
dolent and avaricious men, who would follow for the loaves ; the last would 
cast an unequal and cruel burden, on those who feel a woe if they preach 
not the gospel of Christ. 

Admit of the principle that religious opinions are objects of legislation, 
or any wise subject to the control of jurisprudence, and there remains no 
effectual barrier in the hands of the people against legislative oppression. 
The disposition of the legislature is all the defence that remains ; and this 
disposition is as variable and changeable as the moon. The freedom here 
contended for, is not founded on the toleration or benevolence of those in 
authority, but in nature, inalienable right, of which individuals cannot be 
deprived, but by impious tyranny. I call it impious ; for a man cannot 
give greater evidence that he is ignorant of the precepts and spirit of Chris- 
tianity, than when he resorts to legal coercion to compel others to perform 
what he himself believes to be religious duties. If a man works ill to his 
neighbor, punish him according to his crime : whether he plead religious 
impulse or devilish instigation, the fact alone is to be attended to. But 
where conscience begins, empire ceases. 

This religious liberty is one item among others that has given the states 
of New York and Pennsylvania, such an amazing ascendency over Mas- 
sachusetls. Foreigners, with their arts and wealth, bend their course to 
those climes where they can enjoy their religion without legislative chains ; 
nor can all the pharisaic boast of the conscience-slave-holding state divert 
them from their choice. 

The pretence for a legislative interference in religious affairs, is thus 
stated. 

1st. Christianity is the best religion on earth, and is essential to good 
society. 

2d. All men ought to support the best good for society. 

3d. As many men will not contribute voluntarily, they ought to be com- 
pelled by law. 

Was I capable of analyzing and elucidating this pretence, with the wis- 
dom of a statesman, the politeness of a gentleman, and the skill of a logi- 
cian, my strictures would appear to better advantage. With such talents 
as I have, however, I will make a few remarks ; keeping in mind the words 
of a popular author, " If the truth is not as plain as the nose on the face, 
but few men will poke long in the dark to find it." 

That Christianity is the best religion on earth, has my unqualified as- 
sent, and I will add, that it is the only religion that ever was on earth that 
brings pardon to the guilty, and brings a sure prospect beyond the grave. 
Granting this, a question arises, whether it is not possible for the best 
things to be perverted to the worst of purposes ? The faith of Rome was 
once spoken of throughout the whole world, but when Christianity became 



ELDER JOHN LELAND. 489 

the national characteristic of the empire, and was modulated as a political 
institute, it became an engine of cruelty. The inquisition in Spain, the 
horrid murders in South America, with the rivers of blood that have flowed 
in Asia, Africa and Europe, all done under the mask of Christianity, an- 
swer the question in the affirmative. 

That Christianity is essential to good government, requires some ani- 
madversion. The nations of the earth from the eighteenth century, A. M. 
down, had recourse to civil government, and many famous law-givers among 
them, such as Solon, Lycurgus, &c. In this condition the world was, 
when Christianity was introduced, and whatsoever was true, virtuous, lovely 
and of good report, was selected and enjoined by the precepts of the New 
Testament, and the important doctrine of remission of sins by the blood of 
the Lamb, and the resurrection of the dead, (which heathen philosophy 
and state policy knew nothing of,) were revealed. Moral precepts of right, 
whether they are found in the golden verses of Pythagoras, the maxims of 
Socrates, the sayings of Seneca, or in the Bible, are essential to the peace 
and good order of society. But to suppose that Christianity must put on a 
legal robe, and dictate either by a pope, a king, a prelate, a kirk or a ma- 
jor-vote, as essential to good government, is far, very far, from being true. 

The New Testament is written mulium in parvo ; the whole of it can be 
distinctly pronounced in fourteen hours. It is an easy matter, therefore, 
to test the following questions. 

Did the Lord Jesus Christ ever call in the aid of civil rulers to defend 
his doctrine, force an attendance on his ministry, and support the twelve 
and the seventy whom he sent out to preach ? Did he ever ordain that his 
followers should be formed into bodies politic, and have legal authority to 
assess and distrain to support the gospel % Did he ever intimate that colle- 
ges should be endowed with funds, to prepare pious youth for the ministry, 
or prescribe any other measure, saving this, " Pray ye the Lord of the 
harvest, that he would thrust forth laborers into the harvest ?" Did he ever 
institute that one day in every seven should be religiously observed by his 
followers, and that those who would not observe the day, should be arrested 
by a publican and fined by a magistrate ? Did he leave any orders, that 
parishes, in their ecclesiastico political capacity, should contract with a 
preacher for life, and give him a sum per annum, and that this sum should 
be levied upon all, according to poll and property ? He certainly ordained 
that those who preach the gospel, should live of it; but is the duty of com- 
municating binding on the disciples in their social compact, or on them as 
individuals ? 

Granting Christianity all its merit, (which, as it respects the salvation of 
of men, is incalculable,) still the question returns, " ought all men be com- 
pelled by law, to support it by tax." 

62 



490 THE WRITINGS OF 

The New Testament is the code of laws which Zion's king has given 
to his subjects; to which nothing is to be added, and from which nothing 
is to be taken away. In that code, there is no account that Jesus or the 
apostles ever appealed to civil law, to aid them in their ministry, or ever 
desired it. Nor is there any precept given, that when Christianity should 
become more general in the nations, then magistrates should interfere. 
They asked for nothing but a dispassionate hearing and a correspondent 
belief, on rational evidence. All that preachers, in right, ask for from gov- 
ernment, is to be protected as citizens, and let alone as religionists. 

It is not only a supposable case, but a case that exists in fact, that in 
many parts of the world, Pagans, Jews, Turks and Christians, all have 
the bounds of their habitation fixed within the limits of one government. 
These several sects unite and form one body politic ; for mutual advantage 
and defence, each sect pays its part of the civil list, and all arm equally 
alike for mutual defence. In such a case, what reason can be offered, 
why the three last should all be compelled to support the temple and wor- 
ship of Jupiter? or why the other sects should be forced to be circum- 
cised and abstain from swine's flesh, etc. ? or that all the rest should sub- 
scribe to the alcoran and worship the great prophet? Every Christian 
would say, " the demand is unreasonable and cruel." If the Christians 
should gain the ascendency and tax all the other sects, to support the religion 
of Christ, would not the other sects have equal cause to plead injustice and 
cruelty ? and would not the religion which they profess to admire, meet 
them in the face, and cry, " Whatsoever ye would that men should do unto 
you, do ye even the same unto them ?" 

In the United States, the above case has but small bearings, where the 
number of Pagans, Jews, and Mahometans is so small ; but, there are 
thousands of Deists, who cannot be convinced of any revelation from God 
to man, except that of nature ; and a thousand thousand who cannot con- 
scientiously join with any religious society, from an honest conviction in 
their own judgments, that they themselves are not fit for Christian fellow- 
ship ; or that the religious societies among whom they live, are not sound 
in faith. Now, what is to be done with all these ? shall Christians com- 
pel the Deists to support that which they believe to be delusion ? As well 
might they call for fire to come down from heaven and consume them, 
because they do not receive Christ ! It is a horrid work for infidels to 
persecute Christians, but, for Christians to oppress and persecute those 
who own themselves unbelievers, has no excuse. Men of common hon- 
esty, have judgments, though they may be void of the holy unction ; and 
in their best judgments, thousands of them conclude, that while thev are 
destitute of the spiritual anointing, it would be a presumptuous crime for 
them to join a religious society, which is composed of living stones. 
Others tiere are who entertain a hope for themselves that their sins are 



ELDER JOHN LELAND. 491 

pardoned ; but with the sects of religionists, among whom they live, they 
cannot in conscience unite. In such cases, ought the ruling party to com- 
pel such honest souls to act the hypocrite, or support that order of worship, 
in which they have no faith ? If it should be suggested, that such men 
make their pleas only to save their money, and act hypocritically, (which 
no doubt is the case with some,) the answer is, that their hypocrisy ori- 
ginates from the compelling power, which always has a tendency to cre- 
ate hypocrites, and distress honest men. But, pray, who has given the 
ruling sect a patent right to all the hypocrites, and all honest individuals ? 
It is enough for societies to tax their own members, who have voluntarily 
joined them and wish to be taxed ; but, for them to send a press-gang of 
assessors and constables, arid press all within their limits to enter their ser- 
vice or be put in irons, may be justified on the principles of sovereign 
tyranny, but it is certainly anti-Christian, 

If all men ought to be taxed to support religion, why are the priests 
themselves exempted ? Paul enforced his precepts by his example. "I 
have coveted no man's silver or gold, or apparel. Yea, ye yourselves 
know that these hands have ministered unto my necessities, and to them 
that were with me. I have showed you all things, how that so laboring,, 
ye ought to support the weak, and to remember the words of the Lord 
Jesus, how he said, it is more blessed to give than receive.' 5 These words 
were directed by the apostle to the Elders of Ephesus. And why priests 
should be exempted from civil taxes and military cuty — and why they 
should lay grievous burdens, hard to be borne, on the shoulders of others, 
and not touch them with the tip of one of their fingers, I know not. 

The most popular argument, used by the priests and company, in Mas- 
sachusetts, to justify legislative interference and a compulsive power in re- 
ligious taxation is, " that religion and education are placed on the same 
footing in government; and, therefere, as all men of interest ought to 
support education, for the good of the commenwealth, so, likewise, all 
ought to be compelled to support the priests. That, as ignorance and 
barbarism will prevail, if education is not supported, so superstition 
and heresy will abound, unless legal provision is made for the priests." 

If this is a correct principle — an axiom in politics, it is as necessary 
among Pagans and Mahometans as in Christian countries. If there should 
be ever so respectable a minority of Christians among the Hindoos or 
Turks, according to this principle, they must all unite with heathen and 
musselmen, to support the priests of Jupiter, and missionaries of the great 
prophet. Where this takes place, and the Christians complain of their 
burden, would they like to hear this doctrine from the ruling party — 
" religion and education are placed on the same footing ; and, as you 
share the protection of government, you must bear the burdens with 
us, to support both for the good of society." ? The question answers 
itself. 



492 THE WRITINGS OF 

Where do Christians learn the lesson, that religion and education stand 
on the same fooling ? The first originates in heaven, the last arises among 
men. The first, no natural man can receive or know — none of the princes 
of this world understand it — there is a way which no bird (common man) 
knoweth ; the vulture's eye (philosophical research) hath not seen it ; the 
lion's whelps (princes and rulers with all their proficiency in policy) have 
not trodden it ; nor the fierce lion (the warrior with all his military skill) 
passed by it. It is hidden from the wise and prudent, and revealed to 
babes. What is more common than for men of the greatest science to be 
the farthest from Christian piety ; while the most illiterate are filled with 
the spirit ? It was said, by some, that Jesus never learned — John was in 
the deserts until he began his ministry — many of the apostles were brought 
up in fishing-boats : where do men get the idea that religion and educa- 
tion, like a pair of columns, stand on the same pedestal ? The scheme of 
uniting believers and unbelievers together in religious society — of having 
some in the pales of the church, who are not in the church — of being incor- 
porated by law, and becoming bodies politic — of levying money for build- 
ing meeting-houses and paying the priests, as is done for the state and 
county tax, etc., may be justfied on the principle of enlarging society 
and getting money ; but meets with no support from the New Testa- 
ment. 

It should never be forgotten, that there is no object of legislation, but 
what natural men, as such, can understand and legislate upon ; but the 
things of the spirit, which belong to the Messiah's kingdom, are out of 
the reach of merely wise men, and, therefore, do not come within the 
compass of legislation. Every attempt of a legislature to interfere about 
Christianity, is to impeach the wisdom of Christ, as not knowing how, or 
his goodness, in not giving a sufficient code to his subjects. Those, who 
are in reality the followers of Christ, will not — durst not — and know they 
cannot make any addition to the code which Christ has given. But those 
who, under a pretence of friendship to Christ, as spiritual lords, have pre- 
sumed to dictate, to their consummate hypocrisy have added complete tyran- 
ny. Religion and education do not, therefore, stand on the same ground ; 
for education is an article which natural men can legislate upon with un- 
derstanding. Whatever may be said of those governments that contend 
for the divine right of kings — that they were born to rule — ihat they are 
the fountains of honor and power — that rex lex, is a true maxim, and that 
the subjects enjoy their privileges as favors from the throne, and not of 
native right ; yet, surely, in the United States, where lex rex is believed in — 
where it is understood that all power is originally in the people, and, by 
them, given to their agents, there can be no plea for a legislative inter- 
ference in religious concerns ; for the many units in a government cannot 
invest their legislature with any power which they themselves do not pos- 



ELDER JOHN LELAND. 493 

sess in small constituent parts. If each individual has this power and 
right to dictate and compel his neighbor what God to adore — what homage 
to pay — what times to pay his homage, and how much to contribute, then, 
by adding all these little items of rightful power together, the whole body 
of the people may invest their legislature with power to interfere, but not 
without. 

If the Almighty had appointed legislatures for it, and they would take 
the responsibility upon themselves to answer for all the people at the 
judgment day, it would be reasonable that they should have the control of 
them in this life. But this is not the case : every man must give an ac- 
count for himself; surely then he ought to be left free to act for himself. 
Legislatures, judges and jurors, in their official capacities, have nothing to 
do with the souls or consciences of others, or eternity. 

The introduction of pure Christianity into a nation, is an immense 
blessing, so long as it operates in its native channel ; which is to make 
known the good will of God to men, through a Mediator, and teach them 
to do justly, love mercy, and walk humbly before God. But, wherever it 
has been made the characteristic of a whole nation, and treated as a prin- 
ciple of state policy, it has been the worst hag above hell. Heathens and 
Turks shudder at the perfidy, fraud, cruelty and thirst for blood, which 
prevail in Christian nations. Hence, the appearance of Christian mission- 
aries, in barbarous nations, is dreaded. Those nations look upon them as 
the precursors of war. And stubborn fact proves that colonization, war 
and extermination have followed them in many instances. What a pity 
that the only religion on earth, worth having, should be perverted, by 
priest-craft, to a trade of emolument — an article of merchandise — a science 
of the schools — -a sanctuary for crimes — a pretence for extermination — a 
claim for power, and a speculation for money. Christianity must, neces- 
sarily, be the best thing on earth; otherwise, it could never have been a 
covert for the worst abominations. 

Notwithstanding a compulsive power exists in the constitution of gov- 
ernment, and laws of Massachusetts, to force people to pay the priests, yet 
the principle has been rebutted with so much address, that it is greatly 
weakened. The spirit of so respectable a minority rises so high against 
it, that the majority hesitate to use it on every occasion. Recourse is 
therefore had to the formation of societies — charitable appeals, etc., to raise 
funds to make preachers — support them that are made — and furnish the 
missionaries with money to carry the gospel to remote regions. In these 
exertions a great degree of philanthropy, or a great degree of craft is 
manifested. The images of the gods of India are literally held to view, 
and the immolations of the Hindoos are painted out in all the horrors of 
language. Children are exhorted to cast in their mites, with encourage- 
ments that every cent may save a soul, and young men are solicited to la- 



494 THE WRITINGS OP 

bar a part of their time to supply the ministerial treasury. Restraints on 
drink and superfluities are recommended, and every conceivable measure 
pointed out, (except the unpopular method of ministers waiting until they 
are endued with the spirit — taking neither purse nor scrip with them when 
they go — being willing to die daily that others may live — to labor, work- 
ing with their own hands to supply their necessities, etc.,) as if the salva- 
tion of the world depended upon a priesl-fund as much as it did on the 
promise made to Abraham. Good God ! are these thy ways ? 

To honor the Lord with our substance — to contribute for the relief of 
the poor and widows — to administer to the saints, and communicate all 
good things to those who teach the word, are sacrifices with which the 
Lord is well pleased. But to create large funds in advance, for the de- 
clared purpose of educating young men for the ministry, and supporting 
missionaries, lays a temptation before them which may be too strong for 
many to withstand, that are not inwardly moved by the Holy Ghost to the 
work of the ministry. 

When Jesus was on earth, he called unto him "whom he would," and 
sent them forth to preach, nor is there any good reasen to believe that the 
same Jesus does not now use the same method : if so, it is not for parents, 
friends, churches, presbyteries, or bishops to designate the candidates. If 
certain grades of education, beyond what men in common possess, are 
more necessary now than at the first times of the gospel, the Lord of the 
harvest can thrust such forth. I have not yet been able to find any com- 
mand or precedent, in the New Testament, for the churches to be at ex- 
pense for the preparatory stages of the preachers. No, nor indeed any 
preparatory stages at all, until it pleases God to separate them from their 
mother's womb, und call them by his grace to preach, without conferring 
with flesh and blood. 

The subject of producing preachers, is treated by many as a mathemat- 
ical question. " There are so many vacant parishes- — so many old preach- 
ers will die in a year. These vacancies must be supplied, and so many 
must annually be raised for foreign and domestic missions. And as preach- 
ers cannot be raised without money, money must be collected in every de- 
visable way, or souls will perish for lack of knowledge." If my concep- 
tions are just, St. Paul would treat such mathematical and mechanical stuff 
with an indignant smile ; and well he might, for he, himself, labored abun- 
dantly, and travelled from Jerusalem round about to Illyricum, fully preach- 
ing the gospel, without such parade of reasoning. 

The exemptions which students receive, from military duty and civil 
taxes, while in the stages of preparation, together with the prospect of a 
support through life, are strong temptations to many, who are no great 
friends to sun-burnt faces and hard hands. This suggestion will not ap- 
pear invidious, when many of them confess, that their motive is to get an 
easy and genteel living. 



ELDER JOHN LELAND. 495 

The missionary plan, formed with great ingenuity, is now in operation, 
and will soon test its own merit. Like the great Amazon, it receives its 
tributary streams of thousands of auxiliary societies, and draws revenue 
from every spring. Whether this great exertion is the travail of Zion, to 
be delivered from Babylon, and usher in the latter-day glory, or whether it 
is only a piece of ostentatious pomposity, and will finally burst like a bub- 
ble, as the crusade and armada did, is yet uncertain. To me it appears 
more like religious parade than humble piety. The predominant spirit 
seems to speak, "come, see my zeal for the Lord of Hosts." It opens a 
door for writers to paint fables and exaggerate facts. It is a lucrative 
business for printers, and a large field for preachers, who cannot find em. 
ployment at home. 

I close with an anecdote, between James Manning, president of Brown 
University, and Sam Niles, an Indian preacher, in Charlestown, Rhode 
Island. Mr. Manning paid Niles a visit, and addressed him thus : " How 
do you do brother Niles ?" To whom Sam replied, " Ah, who are you ?" 
Mr. Manning replied, "I am James Manning, a preacher of the gospel 
of Christ." " Ah," said Sam, " do you preach for Jesus Chri3t or old 
ten ?"* 

* When dollars passed at forty-five shillings, the currency was called old ten. 



496 THE WRITINGS OF 



EXTRACT OF A LETTER FROM J. L. TO HIS INQUISITIVE 

FRIEND. 



The Unitarians will not believe that one is three and three are one, 
when the terms are applied to God ; but who can deny the truth of the 
saying, when applied to man ? 

That man has a rational soul, capable of reasoning logically upon moral 
subjects, (which none of the brutes can do,) is pretty generally believed. 
That he has a spirit which animates his matter, (which can be extinguish- 
ed,) no one disputes. And that he has an organical body is self-evident. 
Soul, spirit, and body : these three make one man, and one man possesses 
all three. 

Some, however, deny the triple nature of man, and say he is only du- 
plicate — matter and spirit. In this light, two are one and one is two. 
Why will then the Socinians deny that two can be united in one, in Christ 
Jesus. If he is not God essential, and man real, what or who is he ? Does 
it require a faith more marvellous, to believe that he was Jehovah- Jesus, 
than it does to believe that he was born of a virgin, without an earthly 
father ? 

I take it then for granted, that I am a trinity ; possessing soul, spirit 
and body. But what my soul is — of what form, size, and complexion, I 
know not. My spirit is equally invisible and undescribable. My body, it 
is true, is tangible ; but so curiously wrought — so wonderfully made, that 
I should be worse than a madman, to deny that the author of my existence 
was infinitely wise and powerful. 

And dost thou set thine eyes upon such a one, and inquire after my 
health! * * * 

What a wonderful phenomena is sleep. Our senses all locked up — un- 
conscious of our own existence, in a death-like posture we remain. Anon, 
our senses all resume their former functions with fresh vigor, and past 
events and pursuits flow into our minds. 

Is the death of the body and the resurrection from the dead, attended 
with wonders more unaccountable than this? Yet Hymeneas and Phile- 
tus, and many besides, experience the last every night and morning, and 
boldly deny the possibility of the first. 

I cannot please myself better, nor entertain you with anything more in- 
teresting, than to quote some observations on this subject, made by the 



ELDER JOHN LELAND. 497 

ingenious Dr. Rush, in conversation. Said he, ff Sir, I can prove that the 
dead never will and never can be raised. Philosophy and the laws of na- 
ture forbid it — and yet they will be. So, likewise, I can prove that crea- 
tion never could have taken place : all that we know of the laws of nature 
and the reason of things, declare it impossible — and yet it did take place. 
I mention these things, sir, to show the incompetency of the wisdom of 
man, to comprehend the works of him who is infinite." * * * 

Some men seem to gain considerable advantage from the loss of memory. 
If they have promised to pay a sum, or remit a charge, and it does not 
suit them afterwards to comply — or, if they have told the age of a horse, 
or quality of a cow, which is not true — or, if they have defamed another 
person, &c, when those who are injured call for an explanation, their 
reply will be, "we have no remembrance of saying the things which are 
tacked upon us." If their declaration is true, one would think that a poor 
memory makes an easy conscience. * * * 

When I read in a Constitution, that all power is originally in the people; 
and that it is, by them, vested in the several magistrates, whether legisla- 
tive, executive, or judicial; and that all these magistrates, are at all times 
accountable to the people ; and then turn my thoughts to the organization 
of the judicial department, and see how the judges are made without the 
voice of the people — at no time accountable to the people — that the power 
which made them, cannot without aid dismiss them ; and that their re- 
sponsibility is so remote from the people, that a riddance of them is almost 
impossible, my judgment says their is a contradiction between the de- 
claration and organization : and & judiciary despotism is likely to be our ruin. 

So, likewise, when I read in a catechism, that baptism is not to be ad- 
ministered to any who are out of the visible church, till they profess their 
faith in Christ — connected with the exception — but the infants of those 
that believe are to be baptized ; my judgment determines, that the ex- 
ception radically defeats the principle. 

When a missionary solicitor exerts all his powers to frighten, flatter and 
deceive the people, and works so effectually upon the passions of a Chris- 
tian congregation, as to sell them an Indian god, for money to support 
missionaries, (which has been the case,) my judgment tells me that the 
congregation thus gulled, have exchanged Gods with the Hindoos, and 
given their money to boot. 



SHORT REFLECTIONS, 

Immense exertions have been made to find out perpetual motion. That 
a mass of dull matter, governed by gravitation, should have a principlo 

63 



498 THE WRITINGS OF 

within to move itself, is strange ; but that it should have energy enough to 
move another mass of equal size, or superior bulk, is more surprising. It 
is possible, however, that such a principle exists in matter, for many things 
have been found out, that once were supposed impossible ; but if it does 
exist, and is ever found out, it will put a new face upon the world. Ail 
kinds of machinery will then be in operation, without wind, water, fire or 
steam. 

That nature has fixed an universal standard for weights and measures, 
is very doubtful : for different nations establish different standards ; and 
each nation establishes its standard upon an undefined standard. 

It will remind a man of an article in Alcoran • that the world stands 
upon a great ox — the ox stands upon a great stone — the stone rests upon 
the shoulders of an angel — and the angel stands upon God knows what, 

In Great Britain, the half-bushel must contain one thousand and eighty- 
nine cubical inches ; which requires a round vessel fourteen inches in di- 
ameter, and in the clear, seven inches and one-fourteenth of an inch deep. 
In Massachusetts, the half-bushel must contain sixteen Winchester quarts ; 
which is intended to accord with the British standard of a half-bushel. But 
what is the length of an inch? Do all rules agree? if they disagree, 
which of them is the perfect standard ? We are told that an inch, is the 
length of three barley grains ; but how would a child hiss at this last re- 
sort for a standard, when he sees the unequal lengths of the grains. The 
same may be said of all kinds of standards for measures and weights. 

And yet, where the first settlers of a place fix their weights and mea> 
sures, their posterity imitate — and by comparison, can detect a cheat— and 
all the purposes of commerce are accomplished, without any material 
injury. * * * 

After the Lord Jesus arose from the dead, he gave orders to the apos- 
tles to teach and baptize in the name of the Father, Son and Holy Ghost. 
That he meant to be understood, and that the apostles did understand him, 
can hardly be questioned. After this commission, there are three or four 
accounts of the name used in baptism. Acts viii. 16. They were baptized 
in the name of the Lord Jesus. Acts x. 48. And he commanded them to 
he baptized in the name of the Lord. Acts xix. 5. They were baptized in 
the name of the Lord Jesus. Acts xi. 38. Be baptized every one of you 
in the name of Jesus Christ. 

In neither of these places do we find the words Father, Son and Holy 
Ghost used. If, therefore, Father, Son and Holy Ghost, were not all found 
in the name of the Lord — the name of the Lord Jesus — the name of 
Jesus Christ; the apostles did not understand their comm ssion and act 
accordingly, or I do not understand them. 

It is become common for pious men to say, that " God gave his son out 
of his bosom to die and save men." The sentence is used to show the io^ 



ELDER JOHN LELAND. 499 

finite benevolence of Jehovah : but are the expressions proper ? They 
are not scriptural. John says, " He that is (not was,) in the bosom of 
the father hath declared him." Christ was then in the bosom of the father, 
when here on earth ; and I ask, when was he out of the bosom of his 
father ? It is also said, that the son of man was in heaven, when he was 
on earth. But how he could be in heaven — in the bosom of the father, 
while a sufferer on earth, if he was a creature only, I cannot tell. 

It has also become habitual for men to say, " there is virtue enough 
in one drop of Christ's blood, to save a world." That the blood of Jesus 
cleanses from all sin, and speaks better things than the blood of Able, is 
certain. But if one drop of his blood was sufficient to make an atonement, 
why did he go through all the pain of shedding the whole of it? Is it not 
more likely, that all his blood was required to make reconciliation ? 



THE THIRD EPISTLE OF JOHN. 

DIOTREPHES AND DEMETRIUS, 



John, the beloved disciple, lived to a good old age. Ecclesiastical his- 
tory says that he outlived all the apostles, and saw many anti-Christs arise 
before his death. Cerenthus and others, advocated the doctrine that Jesus 
was the only Saviour, but was not Jehovah. This occasioned John to 
write so pointedly, in his gospel and epistles on the divinity of Christ, that 
he was the true God and eternal life. 

The little epistle before us, (which contains only fourteen verses — in 
which are included two hundred and ninety-five words — composed by one 
thousand two hundred and forty-nine letters,) is directed to Gaius, who 
was a man of wealth, and faithfully lodged the brethren and strangers ; 
and especially those missionaries who went forth, taking nothing of the 
Gentiles. But in the church that John speaks of, was one Diotrephes, a 
man of ambition, who, by his address, had gained considerable importance 
among them, who did not cordially receive a former letter, written by 
John to the church ; but prated against John and those in connexion with 
him, with malicious words; and was so fond of pre-eminence, that those 
who would not come into his views, he would cast out of the church, and 
lord it over the rest. But a man of a very different character was in the 
church, by the name of Demetrius, who was upright among men and pious 
towards God; who, by manifestation of the truth, commended himself to 
every man's conscience in the sight of God. He had good report of all 
men — of the truth itself — and of the true record of John, and those with 



500 THE WRITINGS OF 

him, who steadfastly adhered to the apostolic doctrine, against the innova- 
tion that was corrupting the church. Such men as Gaius and Demetrius, 
are blessings to a church in any age ; and if Diotrepheses creep in un- 
awares, it is no more than was the case in the days of John. 

The epistle has not the name of Jesus nor Christ in it; but internally it 
breathes forth the language of the Holy Ghost. 
. 

- 

■ 

- 






' ■ 

- 

- 









ELDER JOHN LELAND. 501 



ADDRESS 

DELIVERED AT THE REQUEST OF THE REPUBLICAN COMMITTEE OF ARRANGE- 
MENTS, AT P1TTSFIELD, ON THE ANNIVERSARY OF AMERICAN 
INDEPENDENCE, JULY 4, 1824. 



Gentlemen : To-day we have assembled to celebrate the day of our 
political birth. After travailing in birth for a short space, enduring the 
spasms of Lexington, Bunker's Hill, etc., this day forty. eight years, three 
millions of people were born in a day — born, somewhat like EzekieFs in- 
fant, exposed in the field, without the pity of any — but proof against dan- 
ger, with a " Death or Victory" in their hearts, as well as on their caps, 
they rushed upon the foe, and studied nothing but to conquer. 

The little band of three millions, doubled, by births and emigration, in 
twenty. four years, became six millions, and again, in forty-eight years, 
they have become twelve millions. Although our strength is now like that 
of a giant or unicorn, let him that standeth take heed lest he fall. Ye who 
are old, and have known what wonders have been wrought in behalf of 
these states, it is presumed, will, with wonder and gratitude, reflect on the 
events that took place between the battle of Lexington, and the surrender 
of Cornwallis, at York town. During the seven years contest between the 
claims of monarchs, and the rights of man, the United States sustained 
many disasters, great destruction of property, and much loss of blood, but 
in the final event, they gained the prize for which they fought. Had they 
failed in their enterpri-e, instead of assembling this day with delight, in 
the midst of a country abounding with unrivaled prosperity, we should 
have been doomed to the degradation of devoted Ireland, to lift up our eyes 
in torment, and see our haughty oppressors afar ofL* noting in the fruits of 
our labor. 

Experience has taught the world, that it requires as great wisdom and 
valor to make a victory prosperous, as it does to gain it. The want of 
efficacy in the confederation, left the states in a languid condition : to reme- 
dy which evil, the sages of the states assembled in convention, and fiamed 
a Constitution of government, which, being submitted to, and ratified by 
the people, became the supreme law of the land. Under this government 
the states have existed and flourished thirty-five years. The first enemies 
of the government have become friendly to it, and its friends, who feared 
it could not stand the shock of war, are now confirmed in its energy. Under 



502 THE WRITINGS OF 

this government, the annual revenue has risen from three millions of dol- 
lars, to more than seven times three millions. 

Notwithstanding the acknowledgment of our independence by Great 
Britain, in the treaty of 1783, yet that government sought to make the 
United States subservient to her interest, by art and commercial deprada- 
tion, without a formal declaration of war. Outrage, followed by insult, 
continued until our pacific government declared war. This war continued 
thirty months, attended with many disasters, and great feats of valor, both 
by sea and land. Our navy fought itself into immortal honor, and our 
land forces at the west, and at the south, proved themselves Americans. 
Never, since the age of miracles ceased, was a victory more splendid than 
that of New Orleans. The commander at the south, among the savage 
tribes and British forces, has immortalized his name as Washington the 
second. While history endures, the eighth of January will be noticed as 
the day on which the British thousands fell before the Americans, at New 
Orleans, with the loss of but seven men. 

When war was declared, in 1?1'2, Congress stated their complaints in 
their manifesto : and, notwithstanding, none of those complaints were 
acknowledged or remedied in the treaty of Ghent, yet the contest had 
every effect of the most prosperous war. The physical strength, and the 
republican government of the United States were tested, and Great Britain 
found that it was dangerous to meddle with edge tools. If that govern- 
ment should, however, grow haughty and insolent again, let them send 
their legions here, where they will find as ready a market for them as they 
have heretofore. 

As the Colonies were settled principally from Great Britain, and governed 
by laws, either made there, or borrowed from them, it has been a task of 
no small magnitude to revise those laws. As the laws of Great Britain 
originated in the feudal system, or in an age still more barbarous, they 
were no ways congenial to the circumstances, interest and views of Ameri- 
cans. Some of the most sanguinary laws have been repealed, and a great 
reformation has been made in meeting out punishments proportionate to 
crimes. Much has been done, and much remains to be done. Laws and 1 
public opinion must correspond, or disaffection and fraud will follow. 

The question which now occupies the enquiring public, is, " whether inji 
prisonment for debt shall be abolished or continued." In ancient times, 
if a man died insolvent, the creditor sold the debtor's children to get his 
due. At a later date, the debtor, while living, was sold with his wife and 
children, and all that he had, to make payment. Later still, the debtor 
was cut into pound pieces, and distributed among his creditors.. Our laws 
are not so severe, but the question before the public is, whether a man, who 
is become insolvent, on giving up all that he possesses, on oath, shall be 
exonerated^ and capable of holding his future earnings free from attach- 



503 

ment. Much is said on both sides. By the advocates for imprisonment 
it is contended, that it is impossible to make a law for the relief of honest, 
unfortunate sufferers, but what fraudulent villains will avail themselves of 
its provisions. That villains will perjure to cover their property — that the 
shame and pain of a prison will deter men from contracting incautious 
debts, or spur them up to discharge them, etc. 

By those on the other side, it is pleaded, that the prison is no place for 
the debtor to make money ; that the creditor, in seven cases out of ten, 
loses additional cost with his debt ; that the debtor's family must be sup- 
ported by the public, while his time and labor are lost ; that in many cases 
men are reduced to poverty by sickness — by the elements of fire, wind, 
and water, or by the fraud or depredations of others, over which they have 
no control ; that to cast such men into prison for their misfortune, with 
the worst of criminals, is morally wrong ; that it is an axiom of truth, that 
the guilty, and the guilty only, should be punished; that if no humane law 
is to be made to relieve the miserable, because it can be abused by the 
knavish, then there is an end to all legislative interference to meliorate the 
state of man. That the unfortunate debtor may address the legislature in 
old fashioned language : " To him that is afflicted, pity should be shown. 
Have pity upon me — have pity upon me, O ye my friends ! for the hand 
of adversity has touched me." 

In some of the states, imprisonment for debt is abolished. The subject 
has been before the Senate of the Unued States : what the final event will 
be, is not known. 

Perhaps no devisable plan would answer so good purpose in this case, as 
to exclude all compulsive power to recover debts, from the civil code, and 
leave every man to stand or fall by his moral conduct. Should such a rule 
be adopted, it must be prospective alone, and not retrospective. The power 
of education is great ; by it the Spartan youth lost all the soft vices of re- 
fined nations, and conceived themselves born for the public. Let it be 
known among us, that if a man fails in his word or contract, his character 
is gone forever, and he will consider his punctuality his life — his all. The 
Tunkers make no use of law to recover debts, yet they live in peace and 
safety. 

I have somewhere had a hint that the Turks use no compulsion to recover 
debts, the truth of which I am not certain of; but their honesty is become 
proverbial. They circulate their pieces of gold in little bags, tied up and 
marked, which pass current without being opened and numbered, having 
no suspicion that any one has opened the bag and filched any of its con- 
tents. 

Accuse a Turk of any trick, he replies, " What, do you think that I will 
lie and cheat like a Christian !" 

Should this plan ever take effect, it would give immense relief to the 



504 THE WRITINGS OF 

gentlemen of the bar, who, instead of being obliged to travel through 
storms and tempests, purely to aid their injured clients in recovering their 
just debts, would sit. peaceably by their firesides, enjoying all the sweets of 
domestic life. 

It is possible, that in some future period, government will seethe impoL 
icy and usurpation of fixing the standard of usury, sanctioned by penalty. 
If it is legitimate to force one man, who is the lender, to take but a cer- 
tain per cent, for the use of his money, the borrower should be equally 
compelled to make no more profit by it than the per cent which he gives. 
Government has just as good right to prescribe what a man shall have for 
his labor — -for his flocks — for his land, etc., as it has to dictate what price 
he shall receive for his money. How a usury law can be reconciled to the 
declaration, "that no law shall be made to impair the obligation of con« 
tracts," 1 cannot see. In all free governments, men will contract as they 
please, and any law, made to control them in their bargains, is usurpasive, 
for the right of free contract is never surrendered by individuals. Why 
should legislators lay a burden on the people, which they will not touch 
with a tip of one of their fingers ? They borrow money at a per cent 
which is agreed to in the contract, sometimes at two, and sometimes at 
eight per cent, without any fixed standard : and where do they get the 
right to do so, unless the right is in the people, from whom they receive 
all their power? If the people have this right, let them enjoy it. In every 
instrument, or verbal agreement, let the per cent be agreed upon, as part 
of the bargain, and what evil could ensue ? 

By reading the declaration of rights, that " all judicial officers are the 
agents of the people, and at all times accountable to them," one would be 
ready to conclude that the organization of the judiciary needed some 
amendment; for, at present, the judges are at no time accountable to the 
people. The legislative arm of government has a small check on the ju- 
diciary, but the people have none. The people are not asked once in seven 
years, nor once in a century, who they will have to judge their causes. 
To say that the people are not competent to select the best men, is a libel 
on all popular governments. If they have not wisdom enough to choose 
those who are best, they must be equally unfit to choose others to do the 
work for them. I am aware that I am now treading on very unpopular 
ground, for the independence of the judiciary is the order of the clay, and 
toast of the country. Yes, the independence of the judges — high sala- 
ries, and the amalgamation of all parties and opinions, is the leghorn, crape, 
and plaid of the times, without a profession of which a man cannot appear 
in style, but must be numbered among the vulgar clowns. Good heavens ! 
what a change! 

In old fashioned times it was thought impracticable to weld cold iron 
and hot together, but thoje days are past. In this d^y of improvement 



ELDER JOHN LELAND. 505 

and patent rights, the gordian-knot is cut; the philosopher's stone is found. 
Now, Whig and Tory — the convention that framed the United States con- 
stitution, and the Hartford Convention — the rights of men and the claims 
of monarchs are all one ! This connection of discordant ingredients re- 
minds me of the Frenchman's punch : he put water into it, to make it 
weak — rum to make it strong — sugar to make it sweet— and limes to 
make it sour. The mixture was very palatable to his taste, and the only 
misfortune was, it punched his senses out of his head. If this remarkable 
amalgamation should gain its designed object, to natter Congress to assume 
the payment of that debt, which was created in this state with party views, 
to run down the administration and supplant it, it would not be the great- 
est wonder that has happened in the world, since the year one, if the toes 
of the image, which are partly of iron and partly of clay, should break in 
pieces. The subject crowds into my mind a circumstance which took 
place in Ireland. A Friar was admonishing a man and his wife for conten- 
tion, and reminded them that they two were one. " By St. Patrick," said 
Paddy, " if you were to come to our door at some times, you would think 
that we were twenty." 

If these observations proceed from mean suspicion, let them be exploded 
by every one ; for that base temper of mind, like a crow after carrion, is 
always hunting after faults : it pleases not God, and is contrary to all men ; 
it reprobates every man and every measure. It makes no allowance for 
the embarrassments that frequently assail the government, when out of 
two or more evils, the administration is compelled to choose one of them : 
and if it has some claim to merit, for its ingenuity in exposing the evils 
of monarchy, hierarchy, and rotten laws, and pulling down what is bad ; 
yet it has no faculty in building up that which is good. But manly jeal- 
ousy is a noble virtue, absolutely necessary for the preservation of liberty. 
Without this, aspiring men, who love themselves too well to love others 
enough, will climb the tree of pre-eminence, and when they have gained a 
lofty seat ; kick the ladder down, that no others may rise. We live in a 
world where men, when out of office, talk like whigs, but in office, they act 
the tyrant. 

Notwithstanding there are some defects yet existing in our institutions 
and laws, yet the lines are fallen to us in pleasant places : we have a goodly- 
heritage. Compare the United States with most of the nations, and we 
enjoy a paradise. Yes, our extensive country, reaching from Yellow Stone 
to Passamaquaddy, and from the Atlantic to never — containing all the soils, 
climes, lakes and rivers necessary for life, we are a world within ourselves, 
and by attention to agriculture, manufactures and inland commerce, under 
the fostering hand of government, and smiles of Divine Providence, we 
need not go abroad for joy. And with a million of well trained militia we 
have not much to fear, by land, while our navy guards us from unfriendly 
visitors. 64 



508 THE WRITINGS OF 

It was, however, a maxim with Csesar, " That nothing was done, while 
anything remained undone." One thing, at least, remains undone in this 
commonwealth, viz., to place religion on its proper footing. Before the 
revolution, many of the colonies had religious establishments among them. 
Rhode Island, New York, New Jersey and Pennsylvania had none. Dur- 
ing the war, or since its close, all the old states have altered their consti- 
tutions, and revised their laws, to place religion where it ought to be, ex- 
cept Massachusetts. All the new states, that have been formed since the 
revolution, have left religion to stand on its own merit. How strange it 
is, that Massachusetts should boast of its singular wisdom and piety, for 
holding fast that, which the other states justly reproach it for. I was in 
hopes, when the patent-office was demolished at Washington, that no one 
society, in any town of Massachusetts, would get a patent with the exclusive 
right to all the new-born — profane and strangers, within its limits. This, 
however, is the case. The convention that revised the constitution have 
confirmed the old firm of law and religion — church and state — hypocrisy 
and cruelty. It is true, that all religious societies may screen themselves 
from the lash of any other, if they will avail themselves of the weapon 
(corporate power) that does all the mischief; but no provision is made for 
individuals. Children, the irreligious and emigrants, are all claimed by 
one society. The language of it is this: " You shall join religious socie- 
ty or be whipped ; and, when you join, you shall pay your quota of cents ; 
for, no penny, no pater nosier." 

Instead of the second and third articles of our declaration of rights, if 
something like the following was inserted, it would be highly gratifying to 
one at least — I believe to many thousands. 

" The legislature have no right, and shall assume no power, to establish 
any religion — force any man to support any — give one religious sect any 
preference to another — proscribe any man for heresy — -appoint any holy- 
days for worship — compel any man to attend public worship, or cease from 
labor — give any legal reward for religious services, or require any reli- 
gious test to qualify for office." 

This proposed amendment may be viewed in the light of licentiousness, 
by some, and, as bordering on blasphemy, by others ; the substance of 
it, however, is adopted in all the states, except Massachusetts, and enjoyed 
in the city of Boston, in distinction from other towns in the commonwealth. 

Almost two centuries past, Roger Williams was ejected from Salem ? 
and banished from Massachusetts, for contending for the same doctrine— 
that rulers, in their official capacity, had nothing to do with religion. The 
contrary opinion prevailed in the colony — that legislatures had a divine 
right to prescribe religion for the people ; and, that magistrates had the 
game right to judge of doctrines and their tendencies. This claim occa- 
sioned the Baptists to be whipped, the Quakers to be hanged, and the 



ELDER JOHN LELAND. 507 

witches to be gibbeted. Admit of the principle, that religious opinions 
are objects of civil government, or in any way under its control, and the 
broad stair is laid in the case that leads to the inquisition. Admit of the 
principle, and the rights of the people rest upon the good will of the legis- 
lature, and the benevolence of towns ; whereas, they ought to rest upon a 
footing, out of the reach of the ill will of the legislature, and the malevo- 
lence of towns. Though the tree may be hewn down, yet, the just liberty 
of the people is not secure, while the stump is preserved with a band of 
iron and brass. 

That the stain on our revolution — the reproach of this commonwealth, 
and perplexity of thousands, may be removed, it is ardently wished that 
the root of bitterness many be erased from our constitution, and that all 
laws which have proceeded therefrom may be repealed. 

I close, by observing that here is an arm seventy years old, which, as 
long as it can rise to heaven in prayer, or wield a pen on earth, shall never 
be inactive, when the religious rights of men are in jeopardy. Was there 
a vital fibre in my heart, that did not plead for rational religious liberty, 
I would chase the felon from his den, and roa3t him in the flames. 



508 THE WRITINGS OF 



FORM OF A CHARGE TO A CANDIDATE AT HIS 
ORDINATION. 






That part of the solemnities of the day which is assigned to me, is to 
exhibit the charge of God to the ministers of his word. Notwithstanding 
there is no account in the New Testament, that the apostles, elders or 
brethren, ever repeated a formal charge to a candidate at the time of his 
ordination to the ministry, yet the charge is found in the scriptures, and 
there can never be a better time to rehearse it, than at the hour of ordina- 
tion. Therefore, in the name of Christ Jesus, before an august assembly 
of angels, by the appointment of this council, and in the fellowship of this 
church, I charge you to take heed to your spirit. Moses erred for want of 
this. For want of this, James ond John sought to bring fire from heaven 
to destroy the Samaritans. Remember, the servant of the Lord must not 
strive, but be gentle unto all men ; patient, in meekness instructing those 
that oppose. Be thou, therefore, an example to the flock, in spirit, in faith, 
and in charity. I charge you to take heed to your conversation. Let 
your conversation be with grace, seasoned with salt; as becomes the gos- 
pel of Christ, that it may minister edification to those that hear. When 
conversing on religious subjects, use not craftiness, nor handle the word of 
God deceitfully, but use great plainness of speech. Understand yourself, 
and seek to make others understand you. When conversing about tem- 
poral things, for necessary uses, always speak the truth. Let not the love 
of gain, or of fame, direct your tongue from plain truth. Let not the fear 
of loss, or of reproach, cause you to dissemble. Though truth may faint in 
the streets for awhile, yet it is great, and will finally prevail. It is difficult 
to describe a more hateful character than the man who pretends to have a 
great concern for the truth of God, and none for the truth of his own word. 
I charge you to study-to show yourself approved of God. Search the scrip- 
tures, give attendance to reading, let the word of Christ dwell in you richly. 
The scriptureswill make you wise unto salvation, and furnish you with mat- 
ter both to feed the lambs and sheep of Jesus, and stop the mouths of gain- 
say ers. 

I charge you to take heed to yourself in all your relations of life, as- 
child, husband, father, neighbor, citizen and Christian. Let your light shine 



ELDER JOHN LELAND. 509 

so bright, that none can justly accuse, but contraryvvise, seeing your good 
works, may glorify your Father who is in heaven. If you live after the 
flesh in common life, when you are in the pulpit, the people will say, "it 
is a pity he should ever come out," and whenever you are out of the pul- 
pit, they will say, "it is a pity that he should ever go in." Always re- 
member, that actions speak louder than words. Precepts without examples, 
in a preacher, have a poor effect. 

I charge you to take heed to your doctrine. In doctrine, be uncorrupt, sound : 
in the faith. The gospel of salvation is summarily comprehended in these 
words, " ruin and recovery." The human family are ruined by sin, all have 
sinned, all are included in unbelief. There is none that doeth good, they are 
all out of the way. They are at enmity with God, in alliance with Satan, 
under the dominion of sin. These are the characters, my brother, to whom 
you are sent. And thou, O son of man, cause them to know their abomi- 
nations. Labor to convince them of the error of their way. Point out 
their sins, not merely as misfortunes, but as acts of wilful rebellion against 
the God of love. Discover to them the danger they are in, of dying in their 
sins, and never going where Christ is. Tell them, that God calls men ev- 
ery whereto repent. Justify repentance towards God, and assure them that 
unless they repent, they will all perish. Set forth>the purity of God's holy 
law, which is the eternal rule of right, which from the relations that ex- 
ist between God and man, and between man and man, will be binding as 
long as the perfections of God, and the faculties of man continue. For with* 
out a knowledge of the law, men will quiet themselves in a life of sin. But 
when you find any who are pricked in the heart, crying out "I am un- 
done," and asking the important question, " what shall I do to be saved," 
then fly like the prophetic seraphim, with the living coal of gospel promise, 
saying to the self-condemned, heart-sick sinner, " Believe on the Lord Je- 
sus Christ, and thou shalt be saved." Represent Christianity as the reli- 
gion for sinners. Hold forth the Saviour as able, and willing to save all 
that come unto him. Point out the Lamb of God who taketh away the sin 
of the world. Describe him as coming into the world to seek and save that 
which was lost. Proclaim the blood of the Lamb as the price paid to re- 
deem sinners, and the efficacy of his grace to cleanse from the pollution o£ 
sin. Repeat the gracious calls of Jesus to heavy laden sinners, " Come un- 
to me, and I will give you rest"—" Him that cometh to me I will in no 
Wise cast out." When any appear to have obtained pardon by believing 
in the Lord Jesus, and give reasonable evidence of it, if any such first pro- 
pose it, saying, " Lo, here is water, what doth hinder me to be baptized ?"'" 
then go down with such a one into the water, baptize him, and then come 
up out of the water. But if any give satisfactory evidence that they are true 
believers in Jesus, and gladly receive the word, if any such do not propose 
it themselves, preach to them like Ananius. " And now, why tarriest thou. 



510 THE WRITINGS OF 

arise, and be baptized." Or like Peter, command them to be baptized in 
the name of the Lord. 

I charge you- to preach the word. How great soever your reading may 
have been, or what proficienay soever you may have made in the sciences, 
these are but feeble aids for the pulpit. The knowledge of God's word is 
the one thing needful for the preacher^ and this word, he must preach with- 
out perversion. Nothing must be laid down as doctrine, nothing enjoined 
as a rule of life, but what has a " thus saith the Lord," for its support. 
Some preachers have more acceptable talents than others, some are so cir- 
cumstanced that they can devote more of their time to the work of the 
sanctuary than others ; but as God has furnished you with gifts, and Prov- 
idence opens the way, I charge you to preach the word, in season and out 
of season. Take heed to the ministry that thou hast received of the Lord, 
that thou fulfil It. Neglect not the gift that is in thee, nor be disobedient 
to the heavenly vision. Shouldyou be successful in turning many to right- 
eousness, it wilbbe a crown of rejoicing in this life, and in the day of the 
Lord. But still, the promise is not made to the successful, but to the faith- 
ful. Noah, a preacher of righteousness, was not successful : all his 
hearers but seven were destroyed ; but he was faithful, and became heir 
of' the righteousness which is by faith. I charge you, therefore, to be 
faithful unto death, that you may receive a crown of life. Warn the un- 
ruly, and feed the flock of God around you in every place where God 
shall cast your lot; not through constraint, but willingly; not for filthy 
lucre, but of a ready mind. And when the chief shepherd shall appear, 
you shall receive a crown of righteousness that fadeth not away. 

My brother, always remember, that it is sinners you-have to address : 
if, therefore, you are maltreated, it need not surprise you. Among other 
sins, covetousness bears a prominent part. Should you, therefore, in the 
discharge of your trust, sacrifice time and interest to clear your conscience, 
and receive little or no reward, you need not from that conclude that your 
trials are singular, for thousands have experienced the same. Nominal 
Christianity- is fashionable, and many enter the ministry professedly as a 
source of emolument, who prophesy for reward, and divine for money. 
Such will cry for peace, and he that putteth not into their hand, they pur- 
pose war against him. But thou, man of God, flee these things, and en- 
dure hardness as a good soldier of Jesus Christ. How many ministers of 
Jesus have had yearning of soul for their fellow creatures, and a heavy 
wo on their hearts if they did not preach, but their limited resources, and 
large families would prevent their constant exertions. In this particular, 
they have been like the colt tied where two ways met. It is recorded of 
the primitive preachers, that they continued in prayer, gave themselves to 
prayer, and the ministry of the word. Christians have much to pray for 
aad much to pray against ; but the ministers of the word have more. Their 



ELDER JOHN LELAND. 511 

own flesh anointings, ministerial accomplishments, and success in their la- 
bors, loudly call for constant and fervent prayer. They know they can do 
nothing to purpose of themselves, that all their springs are in God, that if 
they plant and water with the utmost diligence, all will fail if God does 
not give the increase. It is a rich saying, that a preacher should go from 
his knees to the pulpit, and from the pulpit to his knees. To which I would 
add, he should keep upon his knees in the pulpit. He who preaches by the 
influence of the Holy Ghost, will pray the most fervently while he is preach- 
ing the most powerfully, and each exercise will aid the other. 

I cannot close the charge better, than by rehearsing the charge which 
Jesus gave the apostles at the time when he left them : " Go teach all na- 
tions, baptizing them in the name of the Father, and of the Son, and of 
the Holy Ghost; teaching them to observe all things whatsoever I have 
commanded you, and lo ! I am with you always, even unto the end of the 
world." How important the charge, how rich the promise. 



The following was written on the back of a letter from a gentleman, re- 
questing him to reply to Mr. Campbell's essay on Forgiveness of Sins 
through immersion. 

Should I begin on the controversy between A. Campbell and others, I 
know not where it would end. His creed is, that he will have no creed 
but the New Testament ; why then, has he undertaken to alter his creed 
by a new translation ? Which of the translations is his creed, and why 
foes he write for others to read and believe ? His creed, no creed, he 
would have others adopt, and why? Is it unreasonable for us to adopt a 
creed, which precludes us from having a written creed hereafter? 



Extracts from a manuscript read in connexion with a sermon preached 
on his seventieth birth-day, May 14, ] 824. 

I am this day three-score and ten years old. It cannot be said of me, 
as it was of Moses, when he was much older, " his eye is not dim, nor 
his natural force abated." Nor can I say of myself, as Caleb did when 
he was fifteen years older than I am, " I am as strong this day as I was 
forty-five years ago, for war, both to go out, and to come in." The words 
of the patriarch Jacob, are more appropriate to my case : "Few and evil 
have the days of the years of my pilgrimage been.''" At present, I breath, 
twenty-four times each minute, and my pulses vibrate three times as often. 
Taking this for data, I have, in seventy years, breathed almost nine hun- 



512 THE WRITINGS OF 

dred million times, and my pulses beat more than twenty-five hundred 
million times. These involuntary motions are perpetual in life ; but 
perpetual motion of lifeless matter has not been found out, and I pre- 
sume never will be. 

In seventy years, or twenty-five thousand five hundred and sixty-seven 
days, if we eat three times each day, and estimate each meal at three 
cents, the cost of food for seventy years, is more than two thousand three 
hundred dollars ; and if our clothing costs thirty dollars each year, the 
septennarian bill will be two thousand one hundred dollars. At this rate, the 
food and clothing of a man for seventy years will amount to almost four 
thousand five hundred dollars. 

If we consider that life, breath, pulsation, food and raiment, yea, every 
good and perfect gift descends from above, it will naturally inspire our 
hearts with gratitude and reverence to the giver. 

It is now fifty years since I began to preach ; but now the half-century 
past seems like a dream that is fled, or like a tale that is told. Nearly 
fifteen years of the forepart of my ministry, were spent in Virginia ; seven 
hundred persons I have baptized while resident in that state. The years 
1779 '80, '87, and '88, were the most successful. In the last mentioned 
year I baptized precisely three hundred. In 1792, I removed into what 
is now Cheshire. When I came here, there was a large and flourishing 
church administered to by Elder Werden, called New Providence granta 
There was likewise a church calld the church of six principles, (making 
laying on of hands a term of communion.) The church which I joined, 
and whereof I am now a member, had dissented from the six principle 
church, and contained about seventy members. For the first seven years 
that I preached among them, there were some small revivings, insomuch 
that about seventy were added. In the fall and winter of 1799 and 1800 
such a heavenly shower descended, that more than two hundred were 
added in six months. Two partial revivals have since that time taken 
place in Cheshire, (besides some scattering drops.) one in the year 1811, 
the other in 1823. I have baptized three hundred and thirty three in 
Cheshire and its environs ; more than fifty of them are dead, and above 
one hundred and sixty have removed from the place. Fifteen or twenty 
have dissented from the church, and a number have been excluded • about 
sixty remain. 

The once famous church in Grant, by removals and deaths, is almost 
extinct. The church of six principles, from the same causes, is no more, 
and the church whereof I am a member, contains but a handful. 

In the summer of 1823, a Methodist church was constituted in the town 
containing about thirty, and in the beginning of 1824, a small Baptist 
church was likewise formed. From this picture of Cheshire, it is evident 



ELDER JOHN LELAND. 513 

that religion is not as predominant as it was thirty-two years paste 
Within that period, however, two decent meeting-houses have been built 
and paid for, without corporate powers or town vote. Whether the church 
of which I am a member, will finally run down, as two others have done, 
in the town, and the Methodist, and the newly formed Baptist church re- 
main and flourish, time alone will explain.* 

It is a matter of consolation, that although local congregated churches 
may crumble to pieces and be no more, yet the one church of Christ, in- 
cluding all those who fear God and work righteousness, will stand nrm e 
in spite of all the powers of darkness. 

My imperfect labors have not been confined to this town, but my travels 
have been considerable. In Conway, Pownal, Adams, Hancock, and 
other places, I have baptized more than three hundred. The whole num- 
ber that I have baptized, is one thousand three hundred and fifty-two* 
Some of them have been men of wealth, men of rank, and ladies of qual- 
ity ; but the chief of them have been in the middle and lower grades of 
life, ten or twelve of them have engaged to preach. 

My missionary travels have been extensive enough to girdle the globe 
three times j but I was never sent out, nor supported by a missionary 
society. I have had the honor, (if honor it may be called,) of preaching 
to two or three presidents of the United States, either while in, or when 
out of office ; to a number of governors, one Indian king, etc. ; but the 
poorer sort of people have been the most constant attendants on my min- 
istry. My success has been small, compared with that of many others ; 
but, considering my birth, education, rusticity of manners, and above all, 
the languor of soul, I have more cause to wonder why God ever succeed- 
ed my labors at all, than that he blessed them no more. 

There is a common saying, that fortune assists the brave, and confers 
honors upon young men. To this maxim, there are but few exceptions. 
It is rare for an old man, who has filled a public character to retain all 
his popularity in his old age. All the imperfections of his life, together 
with the errors of his ancestors and offspring, will be thought of by his 
friends, and reported and exaggerated by his enemies. Happy the old 
man who can make the solemn appeal of Samuel, and be answered as he 
was. " And now I am old and gray headed, and I have walked before 
you from my childhood to this day. Behold, here I am ; witness against 
me before the Lord, and before his anointed, whose ox have I taken ? or 
whom have I defrauded ? whom have I oppressed ? or of whose hand have 
I received any bribe to blind my eyes therewith ? and I will restore it unto 

* The two Baptist churches here spoken of, united into one, in the year 1834, 

65 



514 THE WRITINGS OP 

3'ou." And they said, " Thou hast not defrauded, neither hast thou taken 
aught of any man's hand." 

How fickle are friends ! How whiffling is friendship ! I have had many 
friends in my life, who, seemingly, would have plucked out their own eyes 
and given them to me, and yet, afterward^ (either through my misconduct 
or their own,) they have become my enemies.. In this case, I have fixed 
it in my mind, never to forget the favors I received of them while we were 
friends, and never to betray the confidence they placed in me in the days 
of our friendship. To forget ninety-nine favors, because the hundredth is 
withholden, appears barbarous and ungrateful. 

When I first began to preach, I formed an idea how a preacher should 
be adorned with piety of heart, meekness of mind, purity of life, and fervor 
of spirit, and looked forward with much desire, and some expectation of 
acquiring that sacred standing ; but have never yet attained it. And, strange 
to relate, though I have been foiled fifty years, yet my emulation is in no 
wise abated. Sometimes, I have felt that desire for the salvation of others, 
that no labor appeared too painful, no sacrifice too great to make, if, by 
any means, I might save some ; at other times, and, indeed, a great part 
of my time, salvation seems a matter of too much indifference. I have often 
been beset with a vain desire that God's stream might turn my own mill ; 
that the blessing of God, that has at any time attended my ministry, might 
redound to my own religious honor. And, when I have been beset with 
this proud spirit, I have felt much more elated when souls were converted 
under my ministrations, than when they were brought in under the labors 
of others. The Lord pardon my pride, and root it from my heart. 

In the antediluvian period, men lived to a great age. Of the twenty, 
seven personal names given in the history before the flood, (a line of one 
thousand six hundred and fifty-six years,) six of them lived to be more than 
nine hundred years old. But in the time of the Mosaic economy, when 
the judges ruled, and through the Jewish Theocracy, the lives of men 
were greatly shortened. Isaiah, Hosea and Daniel, however, lived and 
flourished as prophets, at least, eighty years ; and the last two, it is highly 
probable, officiated as prophets for a hundred years or more. 

When the babe Jesus was brought to the temple, to be presented to the 
Lord, there was one Anna, a prophetess, who was more than a hundred 
years old, and retained soundness of intellect and the spirit of prophecy. 
I am acquainted with a Baptist preacher (Thomas Seamons) who is one 
hundred and two years old. Francisco died two years ago, aged one hun- 
"dred and thirty-five years. My health and strength are as good as can be 
expected, considering the many sicknesses, afflictions and fatigues that I 
have endured ; but I know not the time of my departure. It is a happy 
event when men do not outlive their usefulness. My mental powers were 



ELDER JOHN LELAND. 515 

never great. How fur they have depreciated, must be tested by those 
whose judgments are sound, and whose minds are free from prejudice. 

To gain correct ideas of the civil and religious rights of man, and to 
disseminate the same to others, has been an object of no small solicitude) 
with me for forty years. How far I have succeeded in the attempt, is not 
for me to determine. 

For the first seven years of my ministry, I was greatly embarrassed 
when old and famous preachers attended ; and all my reasoning on the 
greatness of God, and the weakness of man, would not prevent it ; but, by 
little and little, it subsided, and, for forty years, they -have neither stood in 
my way, nor have I been greatly tempted to call them fathers or masters. 
This freedom of mind has been a great favor to -me ; for, in the course of 
my ministry, I have preached to nine hundred Baptist ministers, and how 
many cf other denominations, I know not. I will here add, that the great 
veneration I once had for the early fathers of the church, (so called,) and 
for late reformers, is extinguished. Their biography assures me that they 
were not perfect — their writings and institutes declare that they were not 
infallibly inspired. Beyond them all, 1 look to the New Testament 
teachers for my creed and patterns. In this supplement, I am aware 
there is. much egotism — the foible of age. Y/hen the mind grows inert, 
and collects nothing new, it will be pouring upon the past. If the circum- 
stances of the day do not apologise for the foible, an attempt will be made 
to turn it to some use. 

The Hebrew law-giver, Moses, in his meekness, generally wrote in the 
•third person, as Julius Csesar afterwards. But David, the man after God's 
own heart, is full of egotism. The pronoun I is found more than seven 
hundred and eighty times in Psalms — more than one hundred and forty 
times in that singular piece of composition, the one hundred and nineteenth 
Psalm. 

The learned, the good, the .wise, the inspired Paul, uses the pronoun up- 
wards of thirty times in the seventh chapter of Romans— six times in one 
verse. " For that which I do," etc. How strange it is, that any should 
contend that Paul, in this chapter, is representing an unregenerate man. 
Mow can an ungodly man say, I delight in the law.of God after the inward 
man 1 

Of the nine hundred and seventy-two Baptist preachers whom I have 
known, more than three hundred are dead. North of the latitude of Phi- 
ladelphia, there are about sixty still living, who are older than myself. In 
the southern states, my information is not sufficient to judge how many of 
the aged are still living. I now stand, looking out for the messenger, the 
great teacher, death. My prayer, to day, is that I may die with an hon- 
est, humble heart. If it would be arrogant in me to wish to resemble Ste- 



516 THE WRITINGS OF 

phen in my death- — to have the Saviour in clear view ; yet, let me humbly 
hope that Jesus will whisper in my ear, as he spoke to the dying thief — 
" To-day shalt thou be with me in Paradise," and send his angels to carry 
me to Abraham's bosom ; and may my soul, and my imperfect servicesj 
be esteemed and accepted through the blood of the Lamb„ 





















ELDER JOHN LELAND, 517 



PART OF A SPEECH, 



DELIVERED AT SUFFIELD, CONNECTICUT, ON THE FIRST JUBILEE OF THE 

UNITED STATES. 



1. Nothing is more true than that " man continues not in one stay : — 
the fashion of this world passeth away." The agricultural, mechanical, 
scientific, political and external — religious pursuits of men, are as con- 
stantly cnanging as the fashions of dress or the modes of speech. And 
the measures and manners, which border upon perfection, in the view of 
one generation, are highly censured, or totally condemned by the succeed- 
ing generation. * * * 

Indeed the whole world has been like the troubled sea, which cannot 
rest. Nations have swallowed up nations, and kingdoms have devoured 
kingdoms, while the great mass of the people gain nothing but a change of 
masters. Had one short precept been attended to, " Whatsoever ye 
would that men should do unto you, do ye even the same unto others ;" 
all this distress, slaughter and blood, would have been prevented. But, as 
virtue is its own reward, so vice is its own tormentor. 

In this ungovernable passion for conquest, plunder and pre-eminence, 
some have risen to the glory of Solomon, the splendor of Ahasuerus, or 
the majesty of Nebuchadnezzar ; while millions have been reduced to a 
state as abject as the hovel-tub of Diogenes, or the more painful condition 
of banishment and perpetual slavery. Not only so ; but the same indi- 
viduals, who have been the idols of the people, and worshipped as gods for 
a space, have afterwards been obnoxious, stripped of all, and slaughtered 
like beasts. " How art thou fallen from heaven, O Lucifer, son of the 
morning !" was the exclamation over one of them. 

2. The emigration of our ancestors from Europe to the wilds of Ameri- 
ca, in the year sixteen hundred and twenty, the hardships which they en- 
countered, the wars with the savages which they endured, the banishing of 
Quakers, whipping of Baptists, and hanging of witches ; with the advances 
they made in agriculture and the arts for one hundred and forty years, I 
have to learn entirely from history ; but as mine eyes have seen more than 
seventy autumnal suns, I have had opportunity of witnessing many events 
and changes that have taken place in this country, for more than fifty 
years. 

The tales of cruelty and wo, which attended the French and Indian 



518 THE WRITINGS OF 

war, which raged in and about seventeen hundred and sixty, sunk deep into 
my heart ; nor has the impression been entirely eradicated as yet : the 
names Indian and Canada, are always inharmonious in mine ears. 

This war between Great Britain and France, closed in seventeen 
hundred and sixty-three, by a treaty of peace: but peace between Britain 
and these Provinces, was soon interrupted. The claims of Britain that 
she had a right to tax these Colonies, without the consent of colonial re- 
presentatives, the stamp act, the three-penny act on tea, the Boston Port 
Bill, stationing their troops in Boston, and killing some of the citizens of 
the town, were viewed by the provincials as tyrannical measures. While 
the remonstrances and petitions of the provincials were considered, in the 
British Parliament, as the effects of a restless, mutinous spirit, which must 
be awed into submission. 

While this oral and paper controversy was progressing, some of the 
first orators that were ever on earth, rose up in the Provinces, to plead the 
rights of the people. Of these, Patrick Henry and James Otis, seemed to 
be foremost. 

At length a British army was landed in Boston, and soon began the 
horrid work of fire and blood. At Lexington, the vein was opened that 
was not staunched for seven years. The "Rubicon, was now passed, and 
the provincials found that they must gain that by force, Which they could 
not gain by remonstrance. The aJarm became general : all the provinces 
felt interested ; and by articles of confederation,, united together in Con- 
gress, they made the cause one. 

The events of the revolutionary war, both in the field of battle and in 
the cabinet, need not to be related : they are yet in *the memory of the 
aged, and in the books of the youth. 

At the commencement of the war, independence was not talked of, if 
thought of ; all that was aimed at, was a redress of grievances; but one 
thing led on to another, until independence was declared ; -which was 
finally acknowledged by Great-Britain, in the treaty of seventeen hundred 
and eighty-three. 

3. The United States, having gained their main object, sounded the 
Jubilee trumpet, Washington and Liberty. The army was disbanded, 
and every man to his tent, O Israel ! But to pay the expense of the war, 
and govern the states, in their general concerns, was beyond the reach of 
the confederation. A new .modification of our political institutions was 
imperiously called for. For .this purpose a convention, composed of 
delegates from the several states, assembled in Philadelphia, in seventeen 
hundred and eighty-seven, and after three months consultation, with closed 
doors, produced the Constitution of Government for the United States, 
which was partly confederate and partly consolidate. In the Senate it 
was confederate, the small states having an equal number with the Large 



ELDER JOHN LELAND. 519 

ones. In the House of Representatives it was consolidate, the people at 
large being represented according to their numbers. The first attempt to 
choose a President was nearly consolidate, the last resort was confederate. 
The senatorial branch of the legislature was the executive council. 

When this Constitution was submitted to the people for their adoption 
or rejection, it called forth all the talent and close study of the nation. I 
presume there never was a time when there was greater exertion made to 
harmonize the liberty of the citizen, with the energy of government. 

That individuals, in entering into a social compact, must surrender some 
of their natural rights, for the preservation of the rest, was confessed by 
all ; but to what extent the sacrifice must be made, was the question of de- 
bate. In this case the surrender of individuals and also of state authori- 
ties, were both included. After the Constitution had passed the ordeal of 
fitate conventions, it was finally ratified, with the expressions of strong 
desire, that some salutary amendments might be made to it, to prevent the 
abuse of power. 

The first Congress, under this constitution, assembled in March, seven- 
teen hundred and eighty-nine, and on the last of April following, George 
Washington, being elected President, appeared at Congress and was in- 
augurated. 

4. The first Congress had a laborious task. To open the channels of 
revenue, fix the tariff, establish the judiciary, organize the government, 
provide for the payment of the debt and the defence of the nation, were 
objects of no minor exertions ; but as arduous as the task was, Congress 
did not forget the request of the people. A number of salutary amend- 
ments were proposed by Congress, which being ratified by the state legis- 
latures, eased the minds of thousands, who before had fears. The Federal- 
ists, who had voted for the adoption of the constitution, in its first form, and 
the anti- Federalists, who had voted against its adoption, now became united, 
and for a little space, the wheels rolled easily. 

The encroachments on our trade, by European powers, particularly 
Great Britain, became insupportable. Some in Congress were for war; 
others for commercial restrictions ; but the greater part with the Presi- 
dent, preferred negociation. Accordingly, Chief Justice Jay was appoint- 
ed plenipotentiary for the purpose. The nomination of Mr. Jay was con- 
firmed by the Senate ; but many questioned the constitutionality, of ap- 
pointing a judicial officer to manage executive business ; and as it was 
understood that he did not resign the office of judge, but drew his judicial 
salary, in addition to his nine thousand dollars per annum as envoy, it be- 
came somewhat clamorous. 

When the treaty which he negociated became public, it was tested by 
public opinion and by Congress. The treaty of seventeen hundred and 
eighty-three, made provision for a restoration of property, (slaves,) on the 



520 THE WRITINGS OP 

side of Britain ; and on the other side, that Congress should not prevent 
the subjects of Great Britain, from recovering their bona fide debts of the 
citizens of the United States, &c. At this time, the old confederate Con- 
gress had no power to compel ; all which they could do, was to recommend. 
Accordingly Congress recommended it to the state governments, vnd that 
was the end of it : no one was compelled to pay, nor was a slave restored. 
These neglects, by the different parties, were played off one against the 
other. But in Jay's treaty, (so called,) when Congress had become au- 
thoritative, provision was made for the payment of all debts due to British 
subjects ; but the restoration of slaves was not mentioned in a solitary in- 
stance. The value of thirty thousand slaves was therefore lost in the 
treaty. This was bitterly censured by the people in the slave-holding 
states. In Congress, the President, with two-thirds of the Senate, without 
a single vote over, ratified the treaty : but the House of Representatives, 
in the first instance, refused to raise the money to carry the treaty into 
effect. At this crisis, great alarm was spread in the states, and petitions 
were sent on to Congress, praying that the necessary sums might be raised, 
which finally was done. This confirmed the hostility of the Federalists 
and Republicans, which had been rising for some time, so strongly, that 
for twenty years the pulpits rang and the presses groaned with anathemas 
against each other. 

5. When Washington left the presidential chair, the parties tried 
their strength for a successor, which ended in the triumph of the Federal- 
ists, by a small majority, and Mr. Adams became President. During his 
administration, a number of laws were passed that inflamed the people to 
a rage, among which, the alien act — the sedition act— the stamp act — the 
direct tax — the standing army, and the eight per cent loan, were the most 
obnoxious. And, as the public debt was increasing nearly one million of 
dollars annually, the murmurs of the people were loud. 

At the next presidential term, the two parties exerted all their strength, 
as before, but the result was different. The Republicans were victorious, 
and Mr. Jefferson was promoted to the presidential chair. Under his ad- 
ministration, the obnoxious laws either died by their own limitation, or 
were repealed — unnecessary expenses were retrenched, and exertions made 
to sink the national debt. The purchase of Louisiana — the diminution of 
the debt, above thirty millions — and the embargo, will keep in memory 
the presidency of Mr. Jefferson. 

At the appointment of Mr. Jefferson, the Federalists received a deadly 
wound, which was never healed, although the beast struggled for life, and 
kicked at every measure of the administration of government until it died. 

After Mr. Jefferson had presided eight years, like Washington, he de- 
clined the election for another term, and Mr. Madison became his succes- 
sor. The capture of our ships by British cruize rs became insufferable. 



ELDER JOHN LELAND. 521 

Remonstrances were answered by insult. Between war and submission 
there was no alternative. Solemn was the crisis. The constitution was 
made in peace, for peace, and many ears existed whether it would stand 
the shock of war. Self-preservation, and national independence turned the 
scale, and war was chosen by Congress rather than submission. 

Mr. Madison had the painful task of proclaiming war, with the most 
powerful nation on earth, against all the buz of federalism, to test the 
strength of the constitution. 

During the thirty months of this war, the Federalists cast every block 
in the way — triumphed in our disasters — and appointed a convention to 
sap the government or supplant the administration. 

At length the war terminated in a treaty of peace, negociated at Ghent. 
The constitution endured the shock ; the administration retained the con- 
fidence of the people ; the physical strength of the United States was tested 
and found to be unshaken; the war-party became all victorious : Mr. Mad- 
ison proclaimed the peace, and Federalism gave up the ghost. 

6. Mr. Jefferson had called back the government, and the people, 
from their wanderings, into the path of Republicanism. Mr. Madison had 
borne the burden and heat of the day, through the war. The opposition 
party had ceased their murmurings, and Mr. Monroe succeeded to the 
chair of state, to sit on a downy cushion, where he remained eight years. 
For twenty years before his inauguration, it was as hard for the chief ma- 
gistrate to do right, as it has been since for him to do wrong. 

Mr. Monroe recommended the pension act, to reward the soldiers of the 
revolutionary war, who were living and poor, which will make his admin- 
istration to be remembered as long as the pensioners are living. 

When the tenth term for electing a President came, there were four can- 
didates voted for: Jackson, Adams, Crawford and Clay. Jackson had fif- 
teen more votes than either of the rest, from the electoral colleges, but not 
a majority of the whole. From the three highest a selection was then to 
be made, by the states, assembled in Congress. Mr. Clay had not votes 
enough to bring him into the House. The weight of his friends must, there- 
fore, be flung into the scale of the others. At the first balloting, Mr, Adams 
received the votes of thirteen states, and was proclaimed president* 

An instance once took place in Massachusetts, as follows : two men wished 
to send a representative to Congress, and agreed to support him. They 
first held a caucus with one man only, besides themselves, and agreed to 
be governed by majority, and be pledged to support the candidate who 
should have the most votes. The two outvoted the other, and now three 
became pledged. The three then held a caucus consisting of five, and 
proceeded as before, and the result was, that five became pledged. After 
this manner they pursued their object until a large convention nominated 
the candidate and succeeded in his election. 

66 



522 THE WRITINGS OP 

Mr. Kremer, a member of Congress, informed his constituents, that a 
like game was played in Washington, with Mr. Clay at the head of the 
game, who was to be secretary of state, if he succeeded in the promotion 
of Mr. Adams to the presidential chair. Whether Mr. Kremer was a 
prophet, or only a good guesser, it matters not, his prognosticks have been 
realized. 

In all elective governments there should be a fair expression of the will 
of the people, without awe or deception ; and he who seeks to carry his 
point, at the expense of the will of a majority, is a tyrant: and if he does 
it by intrigue he is a knave. The man who has no reverence for the 
rights of others, will never respect their interest. 

Mr. Clay was rather displeased with the address of Kremer, and wrote 
an address to his constituents in Kentucky, to justify himself, and crimin- 
ate Kremer, Jackson, Eaton, Svvartwout, and others, in which he reprobates 
dueling in bold language. But notwithstanding that, on the eighth of April 
last, he appeared at Bladensburg, armed with instruments of death, to fight 
the American Rasp, whom he had challenged to the field. Mr. Randolph 
was a senator, and had used the freedom of speech, about Mr. Clay, which 
the constitution admits of. The constitution, which is the great charter of 
powers granted, and of rights retained, expressly says, that senators and 
representatives, for any speech or debate in either house, shall not be question- 
ed in any other place. In this instance, however, Mr. Clay, contrary to his 
own avowed sentiments, and in direct opposition to the constitution, first 
challenged, and then fought Mr. Randolph, for what he said in the senate. 
Mr. Clay has behaved very much like Mr. Burr, and if he had killed the 
Rasp, at Bladensburgh, we should consider him his own brother. 

What will become of the United States, if such men are at helm ? Who, 
that is a friend to his country, will support them ? 

7. In looking forward, we know not what events will take place. It 
is now called a day of good feeling, in which party strife and religious 
bigotry flee away before the dawn of correct principles. The former 
contetions that have been between monarchs and vassals — tyranny and 
slavery — Whig and Tory — Federalists and Republicans, is now turned into 
union and friendship. And all classes of Christians, Papists and Protest- 
ants — Calvinists and Arminians — Trinitarians and Socinians, have all be- 
come one. The principles of civil government — the rights of man — lib- 
erty of conscience — creeds of faith and modes of worship, which men have 
heretofore been so tenacious about, and for which they have pleaded the 
injunction of conscience, and have suffered spoliation of goods, imprison- 
ment and torture, before they would rescind, were only giddy chimeras of 
the dark ages that are past ! Now the true light shines ! 

If the same spirit of amalgamation and good feeling continues and pro- 
gresses, we shall lament every reform of religion that has taken place from 



ELDER JOHN LELAND. 523 

the introduction of Christianity to the present time, and brand all reform- 
ers, the apostles not excepted, with the mark of ignorant, illiberal enthu- 
siasts, for disturbing the peace of the world. And all those men, who have 
sought to ameliorate the state of society, by destroying absolute tyranny, 
and supporting rational liberty, will lose their names, and their unprofitable 
works will be forgotten. At any rate, the spirit of the times will lead to 
an acknowledgment of the Massachusetts claim against the United States — 
to pay the expenses of the Hartford Convention of pure spirits — make up 
the losses of Shay's men — and restore to the old Tories their confiscated 
estates. In this view of the subject, let the host of missionaries, who are 
spreading over the land, not only from the mouth of Columbia river to 
Passamaquoddy, but from Cape Horn to Ultima Thule, proclaim aloud to 
the people, that it is immaterial what god they worship, and how they wor- 
ship him — what kind of government they establish, despotism or freedom ; 
but it is all essential to possess the good feelings of Americans, for with 
that good feeling, if a duel is fought, one only shoots the jacket and the 
other the air : that it is not much worse than immolation, when widows 
burn on the pile of their dead husbands, in point of honor, or for Empedo- 
cles to plunge into the fiery mouth of iEtna, to gain the reputation of a 
God. 

8. But I check my roving fancy. Satan is not yet bound. The strong 
man armed keeps his palace. Men are under the influence of pride, 
covetousness, envy and ambition, and will continue to do as they have 
done. The sea is somewhat calm, but let the sailors be awake, looking 
out for the breakers. The next presidential election is hastening on. The 
ins will be artful to keep in, and the outs will be clamorous to get in. 
There is not any great prospect that the constitution will be amended before 
the next election of president. If not, the enquiry is, whether Mr. Adams 
will so generally please the people, that there will be no opposition to his 
re-election, or whether there will be an opposition so strong that the de- 
cision must be made by the states in Congress ? Should the last take place, 
it behoves the people to remember, that it is the twentieth Congress that 
will decide the question, and, therefore, in choosing the representatives for 
the next Congress, they will be choosing electors as well as legislators. 
For want of this, in the last choice of president, several of the states gave 
one voice by their electors, and another by their representatives. And by 
this means, General Jackson, who had fifteen more electoral votes than any 
other candidate, (equal to 600,000 people,) was left behind, with only seven 
states out of twenty -four. 

9. Another article solicits our attention at this time. Religion is 
become the most fashionable thing among us. Moral societies, Sunday 
schools — tract societies — Bible societies — missionary societies, and funds 

o educate and make preachers, are now in the full tide of operation. For- 



624 THE WRITINGS OP 

merly it was thought not impossible to " discern between those who feared 
God, and those who did not;" but these many societies, including all classes 
and characters of men, uniting in the same effort, carry all before them, 
and leave no dividing line. The adversaries of Judah and Benjamin unite 
with Zerubbabel, in this building, and he wha contributes the most, is the 
most extolled, and his biographer canonizes him for it afier he is dead. In 
barbarous times, when men were in the dark, it was believed that the suc- 
cess of the gospel was according to the outpourings of the Holy Spirit, 
but in this age of light and improvement, it is estimated according to the 
pourings out of the purse. Once, a man could not follow the blessed Je- 
sus without bearing his cross, and being hated of all men ; but a profession 
of Christianity is now so honorable, that without it men are despised and 
calumniated. It has been thought, that the carnal mind was enmity to 
God — -that those who were not for Christ, were against him. That follow- 
ing after the law of right -ousness, by the deeds of the law, to obtain life, 
was climbing up some other way than what God had appointed ; but now 
it is believed, that if children are dedicated to God, by others, and know 
nothing about it themselves — if they attend Sunday sehools, and store up 
many verses in their memories — if they contribute their cents for the con- 
version of heathen, and the distribution of the Bible — if they attend pub- 
lic worship and keep the holy Sabbath', though all these things are done 
with a deceitful heart that is desperately wicked, they will move God to 
bestow his pardoning love upon them — that by these means, those who are 
in the flesh can please God. 

The metaphysical, long-winded Mr. Edwards, observes, " That he had 
noticed that old men would not hear new notions ; but to prevent the evil 
of superannuacy, he resolved that, should he ever live to be old, he would 
hear all that could be said in favor of new discoveries, or new doctrines. ,r 
In accordance therewith, lam waiting to see what this new order of things 
will produce. 

10. It is now half a century, since the Independence of the United 
States was declared.' In this half century the territory has doubled in ex- 
tent, twice doubled in inhabitants, rising from three to twelve millions ; 
increased in wealth beyond description ; improved in arts, inventions and 
manufactures, in an astonishing manner, listing the fire and water into 
service, to aid the labor of the earth and convey its produce to market, &c. 

Should the world stand fifty years longer, and the same spirit of enter- 
prise prevail, under the same smiles of Providence, what a dazzling spec- 
tacle the United States will be to the world ! 

This, however, is more ardently to be wished for, than reasonably ex- 
pected. Some foul event may turn up and becloud the American sun. 
Famine, pestilence, dissension and war, may make the day dark with night. 
Such calamities have befallen the most flourishing kingdoms and- republics 



ELDER JOHN LELAND. 525 

that were ever on earth ; and no change has yet taken place in the nature 
of men, to assure us that the same calamities will not be repeated. 

When the public mind is once strongly set, it generally overleaps the 
bounds of reason, and extremes follow. Many of the new inventions are, 
and will be of great advantage to society, while others will fall into dis- 
repute. 

Perhaps nothing is carried to a greater extreme than printing. The 
freedom of the press is the great bulwark of liberty, and the best channel 
of communication ; and, with the freedom of speech, should never be pro- 
hibited. It may, however, become licentious — it may grow extravagant. 
The human mind is limited, and cannot contain but a certain measure ; 
and when it is overcharged, it will nauseate. Without time for cool re- 
flection and digestion, abundance of reading overcharges the mind and 
obscures the perception. _ All reading and no self-tuition^ does not form 
the most illustrious character. The knowledge of men, and the experi- 
ment of things, are necessary to form a man for usefulness. 

Once there was a time, when one leaf of the Bible would sell for a load 
of hay. At another time, transcriptions of the Bible were so rare, and^ 
labor so low, that it cost the wages of thirteen years to purchase a copy ! 
These were hard times indeed. It is now quite the reverse. Bibles are* 
abundant, and almost forced upon people ; but it is a serious question 
whether Biblical knowledge is equal to what iv was fifty years ago. The' 
public attention seems to flutter on the profusion of Bibles, Tracts and' 
Magazines, and overlooks those things which* are " hidden from the wise 
and prudent, and revealed unto babes," in the scriptures. 

In the compass of last year, it is said that twelve hundred physicians^ 
six hundred lawyers, and five hundred preachers, have been fitted out in* 
the United States. If health, security of properly, and Christian -piety* 
equally increase, the blessing will be great. But with respect to preachers,- 
I am at a loss to know what Jilting out means : for I have never yet found 
anything enjoined on churches* individuals, rulers or bishops, by Christ or 
the apostles, to procure preachers, except one; which is, "Pray ye the> 
Lord of the harvest, that he would send forth laborers into the harvest. 

Religion is become very mechanical, and a supply of preachers is treat- 
ed as a mathematical question. It is calculated that where the population 
is condensed, one preacher to a thousand hearers is sufficient ; but where 
the population is thin, more than one to a thousand is needed. Perhaps 
one preacher for every five hundred would suffice, taking all parts of the 
country together. By this rule, the twelve millions of inhabitants within 
the United States, call for twenty-four thousand preachers, for the home 
department, and as many more for the natives of the woods, Asia and; 
Africa, as can be possibly jilted out. 



526 THE WRITINGS OP 

I have no data to show how many preachers there are. in the several 
religious denominations within the United States, but judge the number is 
far less than twenty-four thousand. And as it is presumed, that five 
hundred annually die, there is a loud call for more preachers, even for the 
home department. And that many may run to and fro among the heathen, 
the call becomes irresistible. More means must be devised — more money 
must be raised — more theological moulds and mills must be established to 
fit out pious youth for the arduous task of preaching a little— drinking cof- 
fee a good deal, with a certain salary secured to them. 

The illustrious captive, Daniel, speaks of a thousand thousand ministers, 
which is one million ; and ten thousand times ten thousand, which is one 
hundred millions, worshippers : according to which there was one minister 
for every hundred. But John adds thousands of thousands to the number 
given by Daniel, and leaves it indefinite : we may, therefore, suggest that 
the number of ministers- did not exceed one for every five hundred 
worshippers. 

To a man, who reads the New Testament, and the history of the church, 
down to the establishing of a Christian college in Alexandria, and the legal 
establishment of Christianity in the Roman Empire, how extremely flat 
and anti-Christian the above calculations will appear. 

I close with an anecdote respecting the first settlement of Hartford, in 
this state. The first settlers of the town lived in a garrison, to secure 
themselves from the Indians. A young woman went out of the fort and 
was entrapped by the Indians, who hurried her to their canoe, and were 
carrvinc? her off. The fort was soon alarmed, and the hunters caught their 
guns and ran to her rescue, with old Mr. Hooker at their heels. When 
they came to the river, the Indians steered the canoe in a direction that 
placed the young woman between the gunners and themselves. The 
hunters cried out, " Mr. Hooker, what shall we do ? In a minute she will 
be out of our reach." The godly man stretched his hands and heart to- 
wards heaven, and answered, " Take good sight, and heaven direct the 
halls-." They did so ; and killed both the Indians, and the young woman 
paddled back to the shore. From this I would say to all o'i you, and to 
myself, take good sight, do your duty, and leave events to God. 



ELDER JOHN LELAND. 527 



At home, Feb. 8, 1828. 

My good Sister : — It has been fourteen years since I saw you, but the 
distance of space and length of time have in no degree chilled my Chris- 
tian regard and friendship towards you and others in Virginia. 

Was I at your house in Caroline, or you here at my mansion, we should 
be full of chat, in telling each other what events had passed for the last 
fourteen years, but that is not the case ; to supply the lack of which, I shall 
with my pen give you a condensed history of myself, and what has passed 
belbre me. Excepting a few months cessation from preaching occasioned 
by a broken leg, I have been unweariedly trying to preach Jesus, but have 
never yet risen to that state of holy zeal and evangelical knowledge, that 
I have been longing after ; but such as I had I have been giving unto the 
people. There have been a number of revivals of religion within the cir- 
cle of my ministration, which have both flattered my pride and humbled my 
soul. The season past has been one of the happy parts of my life. Such 
brokenness of heart, prayer and singing have been among the people, as I 
have rarely seen (never exceeded) in my life. The number I have bap- 
tized in this rich harvest is one hundred and six, and I yet find no 
more inconvenience in baptizing than I did when I was but thirty-six years 
old ; nor can I discover any diminution in the congregations that attend my 
ministry. I have had a number of attacks, like one I had in Goochland, 
which ended in Louisa at the time when brother Rawlins was baptized ; 
but I have been holden up with a litle help, and refreshed in my bondage 
until now, faint yet pursuing. I have eighty-two descendants living. A 
few of my grandchildren have died at their respective homes ; but I have 
never had a death at my house. Of Abraham it is said, " I called him 
alone, and blessed him and increased him." 

I have been trying to get ready to die. I have written a short history 
of the events of my life, and although it contains the best part of my life, 
yet when I look over the manuscript, it is but a ragged thing. I have also 
got the likeness of my person taken, as large as life from the waist up, and 
others say it is a good portrait ; but it looks like a crabbed image full of 
juices, so that boasting is every way excluded. My pecuniary concerns I 
have settled, so that my executor may have nothing to do, and likewise 
made my will, which is but a light affair. So far I am ready to die ; but 
internal readiness is another thing. I have as strong attachments to life as 
I had in the year 1777, when at your father's house with bro hsr Young. I 
cannot select the time when, nor the disease by which I should choose to die. 



528 THE WRITINGS OF 

When I reflect on my past life, a thousand things occur that were criminal 
or very imprudent. 1 had no fruit in those things of which I am now 
ashamed, so that if Christianity was not a religion/or sinners, to meet their 

wants and relieve their woes, I should have no hope. 

************** 

Were I sure that I had acted only for Christ, my soul would make her 
boast in God ; but there is so much corruption in me, that the most 
that I can hope is, that there has been some good thing in me, amidst so 
many bad ones. There is a solemn day approaching, where pleading that 
we have eaten and drunken in the presence of Christ, prophesied, cast out 
devils, and done many wonderful works in his name, will not avail, and if 
we add to these pleas, that we have given our bodies to be burned, and our 
goods to feed the poor, yet without charity (the unction from the Holy 
one — the waters that spring up to eternal li.e) we shall be disesteemed. 
"While writing on this solemn subject, I feel like dropping my pen and cry- 
ing to God, with all the powers of my soul, that he would make me right, 
make me faithful unto death, assist me to fight the good fight, finish my 
course, keep the faith, and receive the crown. 

Internal religion is always the same, and always will be, but the external 
modes of it, change like the fashions of dress. So many religious novelties, 
have lately sprung up, that I have often exclaimed, " They have taken 
away my Lord, and I know not where they have laid him." But this alarm 
has been quieted by, "What is that to thee? follow thou me." In all 
the revivals that have been where I have administered, the work has ope- 
rated as it did in Virginia from the year 1784 until 1789. 

************** 

From creation to the flood was 1656 years, in which term we may have 
safely calculated that many millions of people lived ; and yet no more than 
twenty-seven personal names are found in antediluvian history. There 
are a number of names so incorporated into the history, precepts, and 
promises of the scriptures, that they must necessarily be perpetuated as 
long as the Bible exists. But there have been many seven thousands that 
never bowed to Baal, whose names are buried in oblivion. Much has been 
done and much is doing by men to immortalize their names; but if my 
name is written in Heaven, in the Lamb's book of life, not to be blotted out, 
if I have a room in God's house, among the living in Jerusalem, I shall be 
made for eternity. It is not likely a century hence there will he many, if 
any one, who will ever have known or heard any thing of John Leland. 

This gives me no uneasiness. But I have a strong solicitude that I may 

live and die in a manner that will give my friends in general, and those 

whom I have baptized in particular, no painful sensations, to think that they 

have placed confidence in an unfaithful man who did not hold out to the end. 

************** 



ELDER JOHN LELAND. 529 

I am very much checked in writing, fearing you are dead ; but like Co- 
lumbus in a sea storm, I will throw this overboard, in hopes that if you are 
dead, some of your friends will find it. 

You see how large a letter I have written to you with my own hand, and 
being such a one as John the aged, I hope you will pardon my egotism (the 
hobby of old men) and all other defects, and believe it is indicted in the 
spirit of friendship. 

JOHN LELAND. 

Mrs. Amey Peatross, 



67 






530 THE WRITINGS OP 



EXTRACTS FROM A LETTER TO A FRIEND. 



My Good Friend : — In your last letter, you ask, what part and suc- 
cess I have had in the late religious excitement in several towns in Berk- 
shire, and borders of New York ? The friendship that exists between 
us, makes it a pleasant task to answer the question. But, first of all, it 
is necessary for you to know the sentiments and habits of the people 
among whom 1 have lived and labored. They are a people not " within 
the covenanted mercies of God ;" as they have never had the seal of the 
covenant put upon their foreheads by the moistened hand of the priest. 
And, when they are reproved for their neglect, they fly to the Bible, and 
affirm that repentance for sin and faith in Christ, are prerequisites of bap- 
tism. That there is no account in the Bible that children were ever bap- 
tised upon the faith of the parents. That baptism is the answer of a good 
conscience, and that new born infants cannot have any conscience about 
it. That believers should be buried with Christ in baptism, That when 
the priest dips his hand in water and holds it over, or lays it on the face, 
to be consistent, he should say, " I baptize my hand," etc., for nothing 
else is baptized. ********* 

A very flagrant stain of character among them, is, that they do not ad- 
mire the missionary scheme, which prevails like a mighty flood. This 
they compare to the beast that all the world wondered after. When they 
are reproved for their covetuousness and coldness about the salvation of 
the heathen, they reply : " That a missionary spirit and missionary practice 
is apostolical ; but missionary societies and missionary funds are of later 
date. That missions established on divine impression, are no ways re- 
lated to those formed by human calculation. That when the apostles trav- 
eled from Judea, to Gentile regions, they collected from the Gentiles, and 
brought the alms to the poor saints in Judea ; but now the poor saints in 
Judea are taxed to aid the missionaries where they go." * * 

Sabbath schools are very fashionable, and are considered, by many, as 
the great lock-link which unites nature and grace together; but, those 
among whom I live and labor are without them ; and, whenever the sub- 
ject is mentioned, they reply, that if the Sabbath is holy time, it ought not 
to be profaned by acquiring literature. ***** 
But, to do the people justice, notwithstanding their tenets, they are 



ELDER JOHN LELAND. 531 

very forward in public worship, and attend with the utmost civility, with- 
out giving law. maker or conscience-dictator, any praise for telling them 
who, when, where, or how they must worship or adore. 

When they are pressed to advance their hard earnings to educate pious 
young men for the ministry, they answer, if any grades of collegiate edu- 
cation are essential prerequisites to the ministry, why does not God call 
those who are already in possession of these prerequisites ? Is it reason- 
able to believe that a wise God would call a man to preach, when he knows 
that he cannot do the work until he has studied how to decline nouns and 
conjugate verbs three or four years'? They frequently say, if a man can- 
not rise to usefulness, by internal energy, academical polish cannot make 
him shine. That it is a vain thing to hold up a man to whom God has 
given no legs. They moreover, observe, that it is going again over the 
ground, which has been very pestiferous. Christianity, in its first intro- 
duction, was not only unaided by law, sword, and the college, but wa s 
opposed by all of them ; but, after the Christians had gained some stand- 
ing and lost some of their first love, they erected a College at Alexandria, 
to recommend Christianity to the carnal world. This project effected the 
intended object, and soon the law of Christian establishment followed, and 
the sword was appealed to, to enforce the law. Here poison was spread 
intothe churches ; for, from that day to this, in the greatest part of Chris- 
tendom, Christianity has been used as a test to civil office — a step to hon- 
or — a cloak for insincerity — and a stimulus to persecution. The people, 
furthermore, pay no attention to the .Westminister catechism, or Saybrook 
platform ; but, have the courage of taking the Bible first-handed, for their 
directory, etc. 

The loose habits, and strange opinions of the people, are not the great- 
est obstructions which I have had to encounter. My worst enemies have 
been in my own house. Brilliancy of talent I never possessed when I 
was in my prime ; now advanced in life, I must appear to greater disad- 
vantage.; but, languor of soul is what most besets me. A consciousness 
that I do not realize the weight of those eternal truths which I am preach- 
ing to others, sinks me in the dust. The various cunning arts — -the sleight 
of hand — the deceitful working — the promise of liberty — the good words 
and fair speeches, and perverse things that are said to deceive the hearts 
of the simple, and^draw disciples after them, have been too evident among 
-many teachers ; yea, they would exclude from their fellowship all that 
oppose them, that the rest might effect them. Seeing all this, and much 
more, and finding the same wicked seeds in myself, 1 am constrained to 
say, that " Christianity is a religion for sinners." Yes, the author of it 
came to seek and save that which was lost — he came to call sinners to 
. repentance — he receiveth sinners — speaks to them of the kingdom of God, 
and heals all that have need of healing. 



532 THE WRITINGS OP 

Among the people of my ministration, God has evidently poured out 
his spirit from on high, and turned a goodly number from darkness to 
light. My poor heart has been greatly revived in hearing the young dis- 
ciples relate how God quickened their souls by his grace — gave them to 
see the purity and extent of the holy law — the imperfections of their na- 
ture and the insufficiency of their prayers and exertions to relieve — that 
they were greatly bowed down with a hard heart and load of guilt — that 
Jesus at length appeared for their help, and said, come unto me and I will 
give you rest — that they resigned all to his sovereign will, and heard his 
words, thy sins are fergiven thee — that they have enjoyed great comfort 
in believing, and feel resolved to serve God while they have any being, 
etc. Of this class of people, I have baptized one hundred and five since 
the 25th of March last ; which, added to those whom I had baptized be- 
fore, make one thousand four hundred and fifty-seven. Give God the 
glory ; as for this man (myself) we know that he is a sinner. 

JOHN LELAND. 

January 1st, 1828, 



ELDER JOHN LELAND. 533 



THOUGHTS. 



If Jesus is the first, who existed before him ? 

If he is the Evelasting Father, when did he begin his course ? 

If he is before all things — the maker of all things — and by him all 
things consist, how can he be a thing ? 

If he is the true God and Eternal Life, when did his Godhead and life 
begin ? 

If his goings forth were from everlasting, when was he not going forth ? 

How could he be in heaven when conversing with Nichodemus on 
earth, unless he was omnipresent ? 

]f he is God over all, who is above him ? 

If he can change vile bodies by his own wonder-working power, must 
he not be omnipotent ? 

If Jesus was the Lord God of the holy prophets, is it not certain that 
the Jesus of the New Testament was the Jehovah of the Old ? 

If Jesus was not God, in the highest sense of the word, how could he 
say to Philip — He that hath seen me, hath seen the Father ? 

Would Stephen, when filled with the Holy Ghost, in his dying moment, 
have prayed to him to receive his spirit, if he had not been assured that 
he was Jehovah, the only Saviour ? 

If the Jesus of the New Testament bore all the names and titles — did 
all the works — obtained the same testimonies, and received the same ad- 
dresses and ascriptions of praise, of the Jehovah of the Old Testament, 
why not receive him as Emanuel, God with us* 

Would it not be idolatry to pay him religious worship if he was merely 
a creature, though ever so great and highly exalted ? 

If in Jesus dwelleth all the fulness of the Godhead bodily, what divine 
attribute can be lacking in him ? 

If he ruled the wind and sea — healed all kinds of diseases, and raised 
the dead, by a command in his own name, and not by praying to another, 
he must be God. 

Can the many hundreds of passages in the Bible, which speak of Christ 
as being filial, subordinate, dependant, under the law, helple.-sand forlorn, 
destroy the force of evidence that is given of his independent divinity ? 
Do not all those passages have strong bearings on the human nature, 
which was bound to obey, and subject to sufferings, in which God was 



534 



THE WRITINGS OF 



manifested in the flesh, by a union as inconceivable by us as the concep- 
tion of the Virgin Mary, or how the bones grow in the womb ? 

There are three that bear record in heaven, the Father, the Word, and 
the Holy Ghost, and these three are one. This is a doctrine of revelation, 
for a conformation of which, baptism is performed in the name of the Fa- 
ther, Son and Holy Ghost: but, like the ark of the Hebrews, it is too aw- 
ful to be pryed into by curious eyes. When eternity can be fathomed, 
and immensity measured — when creation can be accounted for, and the 
resurrection from the dead be philosophized- — when the hidden mystery of 
God manifest in the flesh, and the guilty sinner being pardoned for the 
sufferings of an innocent Saviour, are clearly understood, then, and not till 
then, will limited creatures comprehend the incomprehensible doctrine of 
a three-one God. If the works of God are past finding out, surely the au- 
thor of those works must be more so. 

The strange and unmeaning creeds that have been formed on the Trin- 
ity, with the punishments that have been inflicted on those who could not 
believe them, have astonished the mere reasoner- — sickened the grave phi- 
losopher, and saddened the pious saint. But, on the other hand, when the 
doctrine is denied, or despised, with a view to destroy the dignity and glo- 
ry of Christ, it merits the indignation and pity of all the humble followers 
of the Lamb. 





















ELDER JOHN LELAND. 535 



EXTRACTS FROM AN ESSAY ON THE SABBATH, PUBLISH. 
ED IN 1828, ENTITLED LELAND AGAIN. 



The common definition given of moral law, is, "that it is the eternal 
rule of right ; arising from the relation that exists between men and their 
God, and between man and man ; and that it will be unalterably binding, 
as long as the perfections of God and the faculties of men exist." Very 
good. In a law there are three essential requisites, viz : the principle, the 
details, and the penally. The principle of this law is remember the seventh 
day arid keep it holy. The details are, thou shalt do no work, but rest with- 
in thy gates with thy children, servants and beasts : thou shall neither gather 
sticks, kindle afire, or think thine own thoughts. The penalty is, the Sab- 
bath breaker shall surely be put to death. If, therefore, the observance of 
the seventh day is of moral obligation, the day cannot be changed — the 
exercises altered, nor the penalty remitted. If the fourth commandment 
is moral law, why should God, by an absolute precept, direct the Jews to 
break it, by circumcising their children on the Sabbath ? and why should 
he instruct the priests, on the day of atonement, (which sometimes hap- 
pened on the seventh day, and always was a Sabbath,) to butcher, burn, 
wash and profane the temple on that day ? 

It is sometimes said, that when Christ was on earth, being Lord of the 
Sabbath, he new modified the law : but when God, who cannot lie, can 
change the eternal law of right, (while his perfections and the faculties of 

men endure,) then I shall believe that perfect good can be made better. 
* * * * * # 

The Sabbath of the Israelites was not appointed a day Tor social 
worship, but for rest. No active services were enjoined on them on the 
seventh day, but what they were to perform on other days ; except that 
on the seventh day they were to offer two lambs instead of but one. 

The reason given for the remembrance of the seventh day, in Ex. xx. 
11, is, because God rested from the labor of creation on that day and hal- 
lowed it : but in Deut. v. 15, where Moses is rehearsing and explaining 
the law, the reason assigned why the day should be kept, is, that they were 
delivered from the bondage of Egypt. In this rehearsal of the ten com- 
mandments, he says, " The Lord made not this covenant with our fathers 
but with us." That the fourth commandment was an integral part of this 
covenant, will not be denied, but it was not made with the fathers who 
were dead, but with those Israelites who were then living. See verse third. 



536 THE WRITINGS OP 

In Psnlms Ixxiv. 8, synagogues are mentioned, (the only place in the 
Old Testament,) but if the text was written by David, it must be prophecy 
in historic style, for no synagogues or temple had been burnt up when 
David lived : the prediction seems to respect the calamitous times of the 
Jews by the Romans. After the Jews returned from Babylon, they filled 
their country with synagogues, and assembled in them on every Sabbath, 
to read Moses and the prophets, and hear the expositions of the sciibes. 
For this, I see no precept given, and find no reproof therefor. It seems 
to have been a human, prudential affair ; like the building of meeting, 
houses by Christians. In this synagogue worship, the Jews, in their 
scattered condition, were busy, when the Hebrew Boy was born, who 
was to give law to the world. * * * 

In approaching the New Testament, our hearts should be open and our 
thoughts vigilant. Here a greater than Moses, with an unveiled face, is 
speaking to all. Christianity is for all nations — to be preached to every 
creature under heaven, and sounded in all the world. The precepts of it> 
therefore, must be such as can operate every where, and not be limited to 
any little section of the earth. 

Has the blessed Saviour, or his inspired apostles, left on record any 
command for all men, or for any men, to observe the seventh day — the 
first day, or any day in every week, as a Christian Sabbath? deriving its 
morality, either from the rest of God, on the seventh day, or from the law 
of Moses ; but varying its mode of exercise to suit the Christian economy ? 
If so, where is the precept to be found ? 

In the New Testament there is a marked difference between the Sab- 
bath and ihe first day of the week; and (if our translation is admitted,) one 
is never used for the other. 

The Sabbath that Jesus slept in death, the disciples rested according to 
the commandment — but on the first day of the week, some were running to 
the tomb, others were travelling to Emmaus, and at night they collected 
together, and shut the doors, for fear of the Jews. And after eight days, 
not after six or seven, but after eight days they assembled again. If the 
Saviour had appointed a first day weekly Sabbath for his disciples to ob- 
serve, they certainly had not understood him. Supposing they had con- 
tinued to celebrate every ninth day, they would have found no more than 
forty Sabbaths in a year, instead of fifty two * 

Is it good logic ? Is it honest, to draw and enforce consequences from 
premises that cannot be true ? If the premises be true, and God does 
command all men everywhere, to keep the first day of each week in unison 

*If we admit of the common gloss, that "the Jews spoke in that manner," when 
speaking of a whole week, as we now do in saying, "Sunday and Sunday make 
eight ;" would the next Sunday make sixteen ? This way of reckoning would make at 
most, only forty-five Sundays and a fraction in a year, 



ELDER JOHN LELAND. 537 

with each other, under the penalty of certain death; what shall we think 
of the wisdom and goodness of our Maker? 

The history and precepts of the New Testament, with a bold front de- 
clare that the Christian religion, in all its parts, cannot be performed with- 
out a public assemblage : days must, therefore, be appointed, either stated 
and perpetual, or occasional and contingent: and these days must be ap. 
pointed by God — by magistrates, or by a mutual agreement of those who 
assemble together. Magistrates made no Sabbatical or other laws, to 
direct the Christians when to assemble, before Conslaniine. The Christian 
church lived three hundred years, therefore, in her purest state, without 
them : and it has been a heavy curse to the Christian saints, that any such 
laws were ever in existence. It returns, therefore, that either God or the 
worshippers themselves must fix the day, for the solemnities of Christian 
worship. The Israelites lived condensed in a small section of the earth; 
and God appointed for them the seventh day Sabbath, and a number of 
feasts and days beside ; which, m their located situation, they could all of 
them keep. But as Christ's subjects are in every kingdom and nation un- 
der heaven, (I have said,) it would be impossible for any day to be attend- 
ed to by all of them. 

The three passages in the New Testament, that the first-day worshippers 
place the greatest reliance upon, are 

First. Acts xx. 7. Where a narrative is given that Paul and Co., left 
Philippi after the days of unleavened bread, and came to Troas, where the 
disciples came together upon the first day of the week to break bread; 
unto whom Paul preached until midnight, and talked even to break of day. 
This narrative recognizes the days of unleavened bread, as well as the first 
day of the week. What he had been doing at the feast is not recorded ; 
but that he met with the disciples at Troas, who came together on that day 
for religious purposes, is certain. Paul's visit at Troas was eight days. 
That he was busy among them in preaching, hardly admits of a doubt. 
The disciples got general information that he was there ; and on the last 
day of his visit, which was the first day of the week, they came together. 
Whether this assembling was occasioned by Paul's being there, or whether 
it was a stated day among themselves, on which they agreed to meet, I 
cannot say. In those days some of the Christians esteemed one day above 
another; while others esteemed every day alike, which would not have 
been the case, if Christ had given a commandment for his followers to sanc- 
tify the first day of the week, in distinction from all other days. But wheth- 
er it was an occasional or stated meeting, it was a voluntary affair. If, 
however, the history of this interesting meeting is an imperious command 
on all others to do likewise, it follows, of course, that on the first day of 
every week the disciples must come together — preach until midnight— 

68 



538 THE WRITINGS OP 

break bread between midnight and day-break, and converse until morning ; 
for if any part of it is preceptive, the whole is. 

Second. I Cor. viv. 1, 2. Paul, by the inspiration of Christ, had given 
order to the churches of Galatia, to collect for the saints at Jerusalem, and 
here he gives a so do ye to the church of Corinth. " Upon the first day of 
the week, let every one of you lay by him in store, as God hath prospered 
him." If this order respects the time, my argument fails ; but if it has its 
bearings, not on the time, but on the things to be done, the argument is not 
shaken. Does he say "I ordered the Galatians, and I order you to keep 
the first day of the week ?" Nothing like it : I have just confessed too 
much, for in looking over the text carefully, I see no order for them to as- 
semble on the day, or to perform any social acts of oral service ; but every 
one of them was to be weighing, measuring, prizing and casting up to find 
out how much the Lord had prospered him, and lay by him in store, a por- 
tion of his gains for the suffering saints in Judea. * * * 

Third. Rev. i. 10. I was in the spirit on the Lord's day. We often 
read of the day of the Lord j but no where of the Lord's day, except in 
this place. That there was one day in the year called Lord's day, and 
that the people to whom John wrote understood which day it was, leaves 
no reasonable doubt ; but which day of the year it was, is not easily as- 
certained. Some take it for granted that it was the first day of the week, 
and consequently call the first day in every week the Lord's day : for this 
opinion I have not yet seen any reasonable evidence. It looks more like- 
ly that Christmas day was so called, which was kept in remembrance of 
the birth of Christ, and called by his name. But there are some reasons 
that produce a belief that Easter is the day here intended. This day is 
spoken of in Acts xii. 4. And if the first Christians were not in the habit 
of keeping Easter at first, they very soon fell into the usage. The first 
great split in the Christian churches was concerning Easter ; not whether 
it should be kept, for in this they were all agreed, but at what time it should 
be celebrated : some pleading for the solar year and others for the lunar. 
All the proof, therefore, that can be drawn from this text, is, that there 
was one day in a week — in a month — in a year, or in a longer term, called 
Lord's day. Here it may be noticed, that, including the Greek and Latin 
churches, an overwhelming majority of Christians, are seven times more 
attached to the observance of Christmas, Easter, Whitsunday, &c, than 
they are to keep the first day of each week : while a minority are strong 
advocates for the celebration of the first day, and esteem the majority igno- 
rant and superstitious for observing days, for which they have no com- 
mand in the laws of Christ. When I hear this, I heartily wish that the 
minority would point out a thus saiih the Lord for the keeping of the first 
day of every week as a Christian Sabbath. This I am waiting for, but 
never expect to see as long as the New Testament continues, and the earth 
retains its present shape. 



ELDER JOHN LELAND, 539 

The ministry of John the Baptist is called " the beginning of the gospel 
of Jesus Christ. " John never offered sacrifices, sprinkled blood, nor burnt 
incense like a Jewish priest, but preached repentance for sin, and faith in 
the Messiah, who stood among them. So, also, Jesus Christ was a preach- 
er of the gospel, and spake as man never spake ; but the ministration of 
the law continued until the death of Christ ; after which sacrifices lost all 
their efficacy. There appears to have been a lapping of the two ministra- 
tions : the last began with the ministry of John ; and the first ended with 
the death Christ: of course, Jesus Christ was a gospel preacher while the 
first testament retained its force. 

Among other perfect qualities of the Lord Jesus, his example, for gospel 
preachers was one. He found the men of the world where they were ; 
the Jews in particular, in the constant habit of synagogue worship ; and 
his custom was to enter into the synagogue every Sabbath day ; thus avail- 
ing himself of their customs, for opportunities to preach unto them, and 
heal all that had need of healing. The old Sabbath was yet in force ; but 
it was not an article which he enforced. He gave no information that the 
Sabbath should be changed, the seventh day for the first ; or that synagogue 
worship was ordained by God. 

With this view of the subject, I have constantly attended public worship 
on the first day of the week, for a number of years. When I travel among 
or live amidst those who conscientiously keep the seventh day, it pleases 
me equally well. And on any other .day of the week, public worship is 
alike interesting. Did I live on the opposite side of the globe, where the 
day begins twelve hours before it does in this longitude, I should not be 
galled in my conscience about the hour. And if in the most northern 
island that is peopled, where days are long — if I found Christain saints — 
we should harmonize ..: for I would never worship a day, and make a 
Saviour of it ; but worship the Lord, in spirit and truth, every day ; and 
publicly assemble as often as duty called and opportunity served. 

Among us, the first day of every week is attended to, by a majority of 
the people. The Jews among us, and those Christians who prefer the 
seventh day to the first, (though a very respectable body,) are a minority 
in these United States. If this day is clothed with a legal establishment 
to enforce its observance, it loses its Christian character and becomes a 
tyrant over conscience. Otherwise it is harmless in nature, and may be 
salutary in its effects. 

The subject of present investigation admits of great improvement for the 
better. Let seven contiguous congregations appoint their stated worship 
on the seven days of the week in rotation. This would not only open a 
door for them to mingle together and assist each other; but in such a 
course, one preacher would answer all the good purposes thai seven do in 
the present mode : then the preachers, like the apostles, would preach 



540 THE WRITINGS OF 

daily and not weekly : and by being instant in the work — having their ar- 
mor on every day, they would abound in zeal, and give a clearer light. 
Should this scheme be adopted, it would put to silence six-sevenths of the 
present solicitations, which meet us La every gate and every shape, to be- 
stow our hard earnings, to educate and fit out preachers for destitute con- 
gregations and waste places. Yes, should this plan take effect, the saints 
would content themselves with the only rule given in the New Testament 
to raise up preachers, which is, " Pray ye ike Lord of the harvest, that 
he would send forth laborers into the harvest." 

Those who believe that Christianity is a principle of state policy — that 
the state should be divided into religious districts, and that each district 
should be bound to have a preacher — that the preacher must pass through 
the expensive stages of literature and divinity to be eligible — and that his 
hearers must pay the back rents for his education, as well as his yearly 
wages, as a link of the same chain, will strongly plead for a day to be set 
apart by law, as an auction day in each week, for the priest to vend the 
production of his toils to the highest bidders. But for Christians to judge 
and set at naught a brother, who differs with them in respect of observing 
a day or not observing it, when every one is to be fully persuaded in his 
own mind, shows a great lack of the me%kness of Christ. Cruel must 
that censure be, for one Christian to condemn another, for not observing a 
day nowhere enjoined in the Christian code. If such a command is to be 
found in the New Testament, let the text be designated, and I will take 



conviction. 




























• 










































































































ELDER JOHN LELAND. 541 



ADDRESS 

DELIVERED AT PITTSFIELD, JAN. 8, 1829. 



Fellow citizens : — On the request of your committe, I arise to address 
you, with a consciousness of the want of talent, and with depreciated in- 
tellect. 

The maker and governor of all nations is omniscient. He knows all 
things. With him there is nothing new. The past, the present, and the 
to-come, with us are all in his eternal now. With one comprehensive 
glance, he takes in view all actions, and all motives which produce them; 
but the case of men is very different. We know but little. Our capa- 
cities are small and limited ; our pursuit after knowledge is languid; de- 
ceptions are abundant ; truth lies in a well, we have to dig deep and draw 
long to get it. " How dark ! how intricate the road that leads to intellect- 
ual light I?" Some men, however, either by the endowments of talent, 
by greater opportunity, or close research, rise high, and border on the an- 
gelic science, while others grovel in the earth, and rise but a small grade 
above the brutes. 

Perhaps an assembly of wiser patriots were never collected together 
than at the convention in Philadelphia, in 1787. The United Sta e had 
gained their independence at the expense of much treasure, toil, and blood, 
but had at that time, no efficient government for civil regulation. The 
articles of confederation, were found by experience, to be insufficient 
to govern the nation ; and, to remedy the defects, the several states se- 
lected their sages to meet in convention, and point out the road to national 
safety and happiness. This convention had the experience of all former 
ages before them, and knew well the condition of all the states ; and, after 
three months deliberation, produced a constitution of government, which 
was ratified by the people ; and which (with some salutary amendments 
that have been annexed unto it) has been the supreme law of the United 
States for forty years, under which they have prospered and risen to high 
renown. 

It is not possible for one man, or a body of men, in framing a consti- 
tution, or giving a code of laws, to make provision for every event that 
will take place. Without inspiration, the events will not be known be- 
forehand. Inspiration itself, makes known but few of the events that do 



542 THE WRITINGS OP 

take place among men. And, besides, if an attempt should be made to 
meet every emergence, the book would be so voluminous, that a human 
mind could not contain it. Government, must, therefore, have a quantum 
of confidence reposed in the agents, checked by responsibility. These 
items should be as rare as possible ; but, when they do arise, if the rights 
of the citizens clash with the energies of government or the letter of the 
law, the rights of the citizens should always have the pre-eminence ; for 
natural right is anterior to all law. These rights are the gifts of God ; 
constitutions and laws are the creatures of men. This is a glass in which 
we may see the faces of the two parties in the United States, let them be 
called by what names soever. In the construction or interpretation of 
those things that are necessarily obscure, or not expressly provided for, 
one has the honor of government, and his own honor and importance, for 
his land-mark ; the other, the rights of the people for his polar star. 
One gratifies his own will, at the expense of being burnt in effigy by an 
indignant people ; the other executes the known will of his constituents, 
to the sacrificing of his own opinion. 

It is no ways probable, that the convention that framed the constitution, 
or the state conventions who ratified it, ever thought that a time would 
come, when the representatives in Congress would seek to cheat the peo- 
ple out of the president who was fairly eleeted ; or that a state would 
give one voice by her electors, and another by her representatives ; yet 
these events have both taken place, one of them in twelve, and the other 
in thirty-six years after the adoption of the constitution, in the adminis- 
tration of the elder Adams, an alien act, a sedition law, a direct tax, a 
standing army, an eight per cent loan, etc., all arose, which were so ab- 
horrent to the people, that they rose in their strength, and elected other 
men, that there might be a change of measures. Jefferson and Burr ob- 
tained seven electoral votes more than Adams and Pinckney. As the 
constitution then stood, the electors did not designate the president and 
vice-president ; and, as Jefferson and Burr had an equal number of votes, 
the states in Congress, by their representatives, had to select one of the 
two for president. In this crisis, it it believed that there was not a man 
in Congress but knew that it was the design of the people that Jefferson, 
and not Burr should be the president; but, as there was a gap for chi- 
canery, the adverse party, finding that Burr would hearken to proposals, 
sustained thirty-six ballotings, to cheat the people out of their president. 
Was this bowing to the majesty of the people ? The United States were 
so alarmed at this event, that they altered the constitution, to prevent the 
like again. 

In the presidential election of 1824, another game was played. Jack- 
son had fifteen more electoral votes than the second Adams, but not a 
majority of the whole ; and, therefore, the selection devolved on the rep- 



ELDER JOHN LELAND. 543 

resentatives in Congress. In this selection, some of the states who 
had voted by their electoral colleges for Jackson, now, by their represen- 
tatives, voted for Adams ; some of whom, at least, had the express wish 
and known will of the states where they lived, that they would give their 
votes for Jackson ; but, for some reason or other, the will of the people 
was trampled upon. If Herod and Pontius Pilate, who before were at 
strife, were not made friends, in order to crucify Jackson, and keep the 
presidency in a cabinet line, our senses have deceived us. Two thirds of 
the people, in the now presidential election, on oath, have declared it to 
be true. Well done, Uncle Sam ! neither the terror of the administration 
of the elder Adams, nor the intrigue that was used to elect the second 
Adams, and perpetuate the dynasty in a cabinet line, have deterred or de- 
ceived you. Go on, sir, with your independent majesty, and the kind 
heavens will prosper you. 

It must be granted, that every man has ambition to excel, and a thirst 
after pre-eminence. This propensity is nourished by base men, which 
leads them into the various parts of tyranny. Such men serve not their 
country, but themselves, and by good words and fair speeches, deceive 
the simple. Men of this description, should be trusted no more with the 
destinies of government, than wolves should be placed to guard the sheep. 
But the good man suppresses this vile ambition, and transforms it into 
patriotic emulation. Did Washington, did Jefferson ever seek to be pro- 
moted ? Did they ever express a desire to be exalted on the ruin of pub- 
lic good or public will ? Were they not always little in their own eyes, 
and subservient to the voice of their country 1 Let the history of their 
lives answer the questions. And has Jackson ever been an office-hunter ? 
has he ever sought promotion? When the safety of his country called 
for the display of his talents, he has never declined the enterprise, though 
painful and hazardous ; but, as soon as the object was gained, like Cin- 
cinnatus and Seranus, he has retired to his home, to feast on the furniture 
of his own mind, and enjoy the scenes of rural life. 

A man may conquer in many pitched battles, and be destitute of the 
talents which a statesman and chief magistrate should possess ; but, he 
who can make soldiers out of ruffians — create supplies for an army in a 
waste place — fasten every soldier to him in love and fear — be so sagacious 
as never to be surprized — and defeat an army vastly superior to his own, 
with the loss of little or no blood, gives j the best pledges that he is en- 
dowed with a gift to rule. 

Such has been the case with Jackson. The battle, just hinted at, which 
ended in a splendid victory, was fought on the eighth of January, 1815, 
and has given rise to the present assembly, to celebrate the victory of 
that day. 



544 THE WRITINGS OF 

This evening is awfully solemn, like the evening of the passover, which 
was a time much to be observed by the children of Israel. Cast your 
thoughts back fourteen years from this day, and reflect on the prize at 
stake. The " beauty and booty" of New Orleans — the navigation of the 
Mississippi, and the American army. When so much was at hazard, well 
might the commander and his men exclaim, " If we perish, we will perish 
in the last ditch."' 

The western troops deserve well of their country. I personally knew 
a great number of the early settlers of Kentucky ; they were my neigh- 
bors and acquaintances — they were men of principle, patriotism, and be- 
nevolence, "not quarrelsome, but bold enough to fight;" and their sons 
have not disgraced them. To defend their own homes from the savages, 
had taught them the art and hardships of war, and the use of the rifle ; 
and, at this battle, every squint they made was a harbinger of certain 
death. 

From the great law of self-preservation, which is paramount to all laws 
written on parchment, General Jackson was necessarily impelled to pro- 
claim martial law in New Orleans, and stop the proceedings of the civil 
functionaries. It was a daring attempt ; but he took the responsibility 
upon himself, and by doing it, he saved the city. For this, however, he 
was fined 81000 by Judge Hall, which he peaceably paid, out of his own 
funds. The " beauty" of the city, soon raised the " booty" of a fine to 
remunerate their deliverer; which he received on no other conditions, 
than that it should be given to the widows and orphans of those who died 
in camp. 

General Jackson has been represented, by his enemies, as deficient in 
the art of writing ; I know not for what. All of his officials, addresses, 
and epistles, that I have seen, are masculine and luminous, and, when he 
has done, he leaves off. To say that he can compress as many rich ideas 
on a small piece of paper, and leave nothing obscure, as Jefferson did, 
would be saying that of him which no man on earth merits. The valor 
of his pen, and the valor of his sword, have both been tested ; and it will 
impress the reader of his exploits, that no difficulty which he has as yet 
encountered, was strong enough to draw out all his energies ; no chair 
large enough for him ; he would spread over it on every side. Self-taught, 
he has made himself. Indeed, if a man cannot make himself, he cannot 
keep himself, after others have made him. It is folly to attempt to hold 
up a man to whom God has given no legs. 

It is the cant of the times, that Jackson will be an awkward president 
and make many blunders. It may be so : but his opportunity has been as 
great to inform himself of the usages of courts and ambassadors, as was 
that of Washington; and he never blundered into the ditch. But these 






ELDER JOHN LELAND. 545 

fopperies, which monarchs and aristocrats think so much of, do not weigh 
an ounce of lampblack, in the estimation of republicans. A republic, 
like a kitchen-garden, should have every thing necessary, but nothing su- 
perfluous. To my certain knowledge, fifty years past, nothing degraded 
an American sooner than for him to plead for the usages of European 
courts. 

As the president of the United States, elect, in every station that he 
has stood in, has given great satisfaction to all the people, except those 
who were jealous of his popularity, so in the administrationjof the gov- 
ernment we hope he will do likewise. If he remains little in his own 
eyes, he will appear great in the eyes of others. If he does not forget 
the rights of the people, the people will not forget him. If he steers the 
ship between Sylla and Charibdes, the crew will rejoice. But, if he coun- 
teracts all these things, the people, (not with sword and cannon,) but with 
little bits of paper, will give him leave of absence, and provide for him a 
home department. 

While we, this evening, feast on dainties, let us not forget the man who 
fed on acorns to defend our rights. Nor let us be unmindful of the Ameri- 
can watchman, honest George Kremer,, who cackles but little, but lays 
good eggs. And let us extend the hand of friendship to the unwavering 
friend of the people, Martin Van Buren, now governor of New York. 

The exertions made for education — the circulation of history, and the 
thirst of the rising generation after information, are favorable symptoms 
that the states will not fall into degradation and vassalage through igno- 
rance. It is but for the United States to know their rights and correspond- 
ing duties, to be as happy and prosperous as the state of man admits of. 
But, clamor must be considered as a certain tax which all free govern- 
ments have to pay. In the election of a chief magistrate, some will be 
influenced by the hopes of office, and others by personalities, and the tax 
of clamor will be imposed. But, when the question is fairly taken and 
settled by a majority, the man who murmurs is a tyrant. 

To close these miscellaneous remarks, let it be remembered, that with- 
out industry, frugality, honesty, temperance, subordination to the laws, and 
a reverence for the precepts and spirit of religion, no government on 
earth can make us prosperous or happy. While we, therefore, freely an- 
imadvert upon the characters and measures of our rulers, let us be cau- 
tious of blaming them for the evils that proceed from our own errors. 

While we believe that government, formed not on birth, not on con- 
quest, not on wealth, nor on grace, but on mutual compact, is accord- 
ing to immutable right ; let us beware, in electing agents, not to form 
entangling alliancies with those who differ with us in opinion. Their 
words will eat like a canker worm, and spread like a gangrene. When 



546 THE WRITINGS OP 

we are in the minority, let us remain steadfast, and peaceably seek a 
reform, and patiently bear what our sentiments exposes us to. Wnen 
we are in the majority, let us be assiduous to guarantee to those who 
differ with us the full latitude of their privileges ; for heretics and mi- 
norities have both inalienable and chartered rights, of which they can- 
not be deprived, but by the iron hand" of oppression. 

God save the United States — bless the Congress — protect the beauty 
and booty of New Orleans; and preserve the life of Andrew Jackson. 





















ELDER JOHN LELAND. 547 



ADDRESS 



AT THE DEDICATION OF THE BAPTIST MEETING-HOUSE 
IN LANESBOROUGH, FEBRUARY 10, 1829. 



Mountains of gold — rivers of oil — the cattle upon a thousand hills, and 
all the treasures of the earth cannot purchase a pardon of sin, nor a title 
to the kingdom of heaven : yet the religion of Jehovah has always cost his 
worshippers time and property. The excellent offering of righteous Abel 
consisted of the " firstlings of his flock, and the fat thereof — the sacrifice 
of Noah, of the " clean beasts" — the oblation of Abraham, of " a ram, a 
heifer, a she goat, a turtle, and a pigeon/" About the time that the Al- 
mighty brought the oppressed Israelites out of bondage, he ordained the 
new moon, or first day of the month. This ordained statute, the God of 
Jacob appointed in the life time of Joseph, before the Israelites generally 
understood the language of Egypt. This solemn feast-day, at every new 
moon, was ushered in by blowing a trumpet : Psalm lxxxi., 3, 4, 5. Soon* 
after this the passover was appointed, and God delivered the shoulders of 
the Israelites from burdens, and their hands from the pots. On the second 
month after their deliverance the rest of the holy Sabbath was enjoined 
to be observed every seventh day, with a penalty of certain death. 

In the religious code of laws which the Israelites received from God, 
at Mount Sinai, provision was made for building the Tabernacle, alias, 
sanctuary, at considerable expense. The gold, silver, and brass used in 
this building exceeded ten tons. This building was moved from place to 
place, with its utensils, carried partly in waggons, and partly on men's 
shoulders, until it was settled at Shiloh. 

In the days of King Solomon, the most superb and costly temple was 
erected that was ever on earth. This building was a house of God, built 
by divine direction. The treasures which David had collected for the build- 
ing of the temple, during his troublesome wars, exceeded five thousand 
tons of gold, and fifty thousand tons of silver, beside iron, brass, timber 
and stone without estimation. His personal contribution was equal to 
eighty-five millions of dollars.* After the tribes took possession of th3 

* These estimations are given in whole numbers, calculated on the presumed truth, 
that a Hebrew talent is equal to one hundred pounds Avoirdupois. The Avoirdupois and 
Troy standards are distinct. Fifty-one ounces Troy are e?ual to fifty-six Avoirdupois. 
Fourteen pounds Avoirdupois are equal to seventeen pounds Troy. 



548 THE WRITINGS OF 

promised land, all of them were to meet at the place which God chose 
three times in each year, and continue there seven or eight days. Time 
was spent — travel sustained, and great offerings made at these yearly feasts. 
And, in addition to the daily, free-will and feast-offerings, the tenth part 
of their yearly products was given to the priestly tribe of Levi. From the 
organization of the Jewish church, until the introduction of Christianity, 
religion bore a national character. Internal godliness was not necessary 
to qualify a member of the church. Natural birth and circumcision were 
the prerequisites. The ordinances imposed on that church, were such as 
natural men could perform, consisting of what could be touched, tasted and 
handled, every way corresponding with their worldly sanctuary. Hence, 
splendor, show and majesty were proper. 

That the temple of Solomon was a figure of the gospel church, admits 
of no doubt ; but the splendor of the church consists of internal and spir- 
itual excellence, and not of external pomp and grandeur. The immense 
treasures that David and Solomon, and the kingdom expended in the tem- 
ple, faintly point to the price given to redeem the church. The incarnate 
God purchased the church, not with gold and silver, but with his own blood. 
" The redemption of the soul is precious." This sanctuary and temple 
worship was congenial with the first Testament, but looked forward to a 
better covenant, established on better promises. It had no glory in com- 
parison of that which excelled. Having answered the purposes of the 
night, the day-spring from on high, at length appeared, and the unveiled 
truth was ushered in. By a man of rusticity — -fitted out for the ministry 
in the wilderness, (John the Baptist,) the gospel was introduced. In this 
beginning of the gospel of Jesus Christ, repentance for sin — belief in the 
Messiah, with correspondent fruits, were proclaimed by " the voice of one 
crying in the wilderness :" who also declared that the natural seed of Abra- 
ham, without repentance and faith, were serpents and vipers. John was 
a travelling preacher, and his success was astonishing — but he had no legal 
salary or support from missionary funds. He came to prepare the way of 
the Lord, who soon appeared. John had not known Jesus before, but by 
a token given : he saw him, and said to his hearers, " Behold the Lamb of 
God who taketh away the sin of the world !" 

Jesus began his ministry in the strain that John preached, saying, " re- 
pent and believe the gospel." The incarnation of Christ is inconceivable, 
and of course, inexplicable. That he was God over all — the true God and 
eternal life — the first — in whom dwelt all the fulness of the Godhead — 
the creator of all things — bearing all the names and titles, and doing all 
the works of Israel's Jehovah, is certain. And that he was man — having 
flesh, bones and blood — subject to hunger, thirst, weariness, sleep, tears, 
and death is as certain. But the great mystery of godliness, " God mani- 
fest in the flesh," can be no more comprehended by men who believe it. 



ELDER JOHN LELAND. 549 

than the conception of a virgin, and her bearing a child, can be understood 
by those who believe he was merely a man. As a preacher, he went about 
doing good — preaching the gospel of the kingdom — healing all that were 
diseased, and granting pardon of sin to all the penitent. His public min- 
istry was short, (but about three years,) and yet in that short period, his 
wonderful works, and marvelous words were so many, that a history of the 
whole would be too voluminous for the human mind. But, living and 
working miracles, was not the whole of his work : he came to lay down 
his life for his sheep. As a martyr, he resisted unto blood, bearing all the 
abuse, perjury and cruelty of implacable enemies ; as a mediator, he en- 
dured that trouble of soul — that excruciating distress — that agony and 
bloody sweat — that forsaking of God that was necessary to vindicate the 
divine honor — magnify the law — make an end of sin, and bring in ever- 
lasting righteousness, that enemies might be reconciled to God. He died 
for our sins, according to the Scriptures; he commended his love to us, 
in, that when we were enemies, Christ died for the ungodly. That he 
died, the Jews believed, and rejoiced at the event, but that he rose from the 
dead, they were so loth to believe that they denied it, and (as a body) con- 
tinue to deny it unto this day. The resurrection of Christ from the dead, 
is the grand pivot of the controversy, between Jews and infidels, on one 
part, and Christians on the other. That the body of Jesus, which was 
bruised and wounded with whip, nails and spear, did rise from the dead 
and was seen — conversed with — handled and eaten with after his resurrec- 
tion, is boldly affirmed to us, by the writers of the New Testament' — and 
as promptly denied by Jews and infidels. 

If the testimony of the watch, that the disciples came and stole him away 
while they were sleeping was true, (for although they could not tell what was 
done when they were sleeping, yet such an event might possibly take place) 
I ask what they did with his body 1 Could they, in a few minutes, watch- 
ed as they were, have secreted it from the eye of search ? What became 
of the body 1 Who has ever seen it, except those who declare that it rose 
from the dead ? The first preachers of the resurrection of Christ, did not 
go into a distant land to publish the strange event, so far from where it 
took place that the truth of it could not be tested ; but (according to their 
orders) they began at Jerusalem, at the very place where the event took 
place, that every man might have it in his power to test every word which 
they said. The adversaries to the resurrection had every advantage to 
prove the imposture, if it was so. Now, if the preaching of the resurrection 
of Christ, by plain, simple, unlearned men, (who had nothing to expect for 
their labor, in this world, but the axe or the cross) gained such evidence 
in the minds of every class of men, that in three hundred years it over- 
turned an empire, claiming universal sway, who can deny the truth of it ? 
It is true that the Mahomedan religion has gained as much ground as Chris- 



550 THE WRITINGS OP 

tianity has, but law, sword and fire were their most powerful arguments. 
Quite the reverse with Christianity. Not only without the aid of law, sword 
or college, but in opposition to them all ; by simply appealing to the reason 
and judgments of men, without coercive means ; requesting only a dispas- 
sionate hearing and a correspondent faith, they pursued their ministerial 
career.* 

When Jesus was on earth, he chose whom Tie would of his disciples, twelve 
in number, ordained them, and gave them a limited district to preach and 
heal the sick in. And afterwards he appointed seventy others, and sent 
them forth with similar orders. But after his resurrection, he enlarged their 
commission, saying, " Go ye into all the world, and preach the gospel to 
every creature." This commission seems to say, " now the middle wall 
of partition between Jews and Gentiles is broken down, now the door of 
faith is open to the Gentiles, therefore quit your Jewish prejudices, and call 
no man common whom the Lord has cleansed." In accordance with this 
commission, they went forth and preached every where, the Lord working 
with them. Not only in the first instance did the Lord neglect the wise 
and prudent, and send forth fishermen babes to preach his gospel, but af- 
terwards in Corinth, we find that not many wise men, noble or mighty, 
were called to the work, but the foolish, weak, base, despised and nothing 
things of the world were chosen to confound the wise and mighty, that no 
flesh should glory in his presence. Paul seems to have been one of the 
few called to the work, who was a man of science, but speaks thus of him- 
self : — :" When I came to you, I came not with excellency of speech or of 
wisdom — my speech and my preaching was not of enticing words of man's 
wisdom, but in demonstration of the spirit and of power — we speak the 
wisdom of God in a mystery, which none of the princes of this world 
know."f 

In the commission which our Lord gave to his apostles, there was no 
condition. He did not say, " Go and preach if the people will pay you, ap- 
plaud or honor you;" nothing like it. He told them that the laborer was 
worthy of a reward ; and Paul, by inspiration, enjoins it on those who are 
taught, to communicate to the teacher — not to muzzle the mouth of the ox 
who treadeth out the corn — assuring them that God had ordained that 
those who preach the gospel should live of it, &c. But this duty of the peo- 
ple is not made a condition in the commission : the preacher must not, 



* It is a lamentable truth, which calls for tears of blood, that since Christianity has been 
established by law, and become an institute of state policy, it has been perverted to 
the most cruel and bloody purposes. No nations have been more perfidious, unjust and 
warlike, than those nations who have professed to follow the meek and lowly Jesus, who 
did no harm. Tell it not in Gath ! 

t Children come into the world in ignorance — whatever they know they have \o learn — 
consequently he lhat knows the most has the most learning, whether he acquires it at the 
seat of erudition, in his study, or in the school of Christ. 



ELDER JOHN LELAND. 551 

therefore, be disobedient to the call, if hearers neglect their duty ; but preach 
as much as he can, consistent with other duties. 

After the ascension of Christ the success of the gospel was astonishing. 
When Matthias was chosen an apostl , the number was one hundred and 
twenty. To these, on the day of Pentecost, three thousand were added. 
Soon after this the number of them that believed was about five thousand. 
Still further, believers were the more added to the Lord, multitudes both 
of men and women; but no meeting-house, built for Christian worship, 
was at this time in existence. The old temple and private houses were the 
places where they preached daily. 

David speaks of synagogues, but it is most likely his words were prophe- 
tic of a future period; for there is no historical account of any synagogues 
in the time of David, nor in any time before the Babylonish captivity. The 
temple was the only meeting-house for the Tribes. After the Jews returned 
from Babylon, they built synagogues to assemble in on every Sabbath and 
read the law of Moses. For the building of these synagoues there was no 
divine order given, nor any reproof for it. It was a prudential matter, in 
which men of themselves are to judge what is right. So with regard to houses 
for Christian worship, whether they are called cathedrals, chapels, churches, 
tabernacles, meeting-houses, or by any other name ; no orders are seen in the 
New Testament for the churches to build such houses, nor any prohibi- 
tion. It is a matter of convenience to be managed with discretion. I know 
not where or when the first house of this description was built. I have 
preached in four 'hundred and sixty such houses, and seen many more ; 
which, together, would make but a very small part of what are in Chris- 
tendom. It is said that sixteen hundred of them were consumed in the late 
destruction of Moscow. To ascertain how many such houses are now in 
the world, would be a Herculean task ; and to know how many have been, 
which are demolished, impossible. Abundance of pride, pomposity, and 
unnecessary expense, is to be seen in many of those buildings reared to 
worship Him who was born in a stable and cradled in a manger. And if 
we are to judge by the course of his life, and the precepts which he taught, 
ail this bombast is unacceptable with God and unprofitable to man. To see 
a magnificent state house, filled with starved senators and purpled prin- 
ces, in the midst of a multitude of subjects, clothed in tattered garments and 
begging for bread, is not so terrific as it is to see one of those splendid ed- 
ifices, shining with gold and pearls, filled with worshippers, adorned with 
every badge of pride and self-importance, claiming the peculiar favors of 
him who dwelleth not in temples made with hands, but in the humble spirit 
and contrite heart, and seeketh such to worship him, as worship in spirit 
and in truth. 

To consecrate these houses and the burying ground attached to them — 
baptize the bellsj and speak of the sacred desk and altar, is a hotch-potch 



552 THE WRITINGS OF 

of Paganism, Judaism, and superstitious Christianity. Such foppery and 
foolishness is but a stench in Jehovah's nose — he will not smell in such 
assemblies. 

Common sense dictates that meeting-houses should be built in places the 
most convenient, in a manner the most advantageous to the assembly, with 
materials the most durable, at an expense within the command of the pro- 
prietors, without crowding on other benevolent duties, having nothing in 
or around them to foster the pride or deject the spirits of the assembly, or 
in any way draw off their thoughts from eternal realities. 

Benevolence is a human and Christian duty, but liberality should always 
be governed by discretion. For a man to give all that he has to relieve 
one object of distress, and thereby render himself incapable of relieving 
another, in most cases would be improper. Liberality at the expense of 
moral honesty is despicable ; 'tis cheating one to favor another. To bestow 
that to religious uses which God appoints for human relief is reprehensi- 
ble. God commanded the Jews to honor father and mother, that is, to re- 
lieve and requite them ; but they said, (corbin) it is a gift. Instead of re- 
lieving father or mother they would give what they had to spare to God. 
This made the commands of God void by their traditions. He who gives 
his income to the indolent poor, and neglects his debts is a dishonest 
man. 

The faith of our Lord Jesus Christ, the king of glory, forbids partiality 
in religious assemblies. To appoint the good places for the rich, who wear 
gold rings and fine apparel, and neglect the poor, who have vile raiment, is 
censured in scripture ; from which it seems that no respect should be shown 
to the prince above the servant. Each should have an equal opportunity, 
as each is equally responsible. Meeting-houses should be as common, in 
this respect, as burying grounds. That distinction which exists, and is 
necessary in civil and domestic concerns, subsides in religious assemblies. 
Each individual there should realize that he stands on common ground 
with all others ; equally mortal, equally apostatized, equally responsible, 
and equally addressed with the glad tidings of peace through the blood of 
the Lamb. A- proper sense of these articles is the best sexton to keep or- 
der in religious assemblies. 

When we enter a meeting-house for religious worship, each one may 
ask the question, " What was this house erected for ? To pray, preach and 
sing praise in. How is God to be worshipped ? In spirit and in truth. 
Can unconverted men, as such, perform any part of religious worship ac- 
ceptable to God 1 None at all. If worship is a spiritual exercise, why 
was this house built 1 To accommodate the saints in assembling together in 
one place. Ought none to assemble but the saints 1 If any man have ears 
to hear, let him hear ; force none to come, forbid none that would. 

When Christian assemblies were first established, whether they assem- 



ELDER JOHN LELAND. 553 

bled in dwelling-houses, school-houses, or meeting-houses, the exercises 
of prayer, preaching, prophesying, exhorting, singing, &c, were performed 
in them ; performed in the spirit, in a manner that all could understand 
and be edified. But how often they assembled, whether once a week or 
once a month, whether statedly or occasionally, and whether these various 
assemblies convened on the same day, or had each of them a self-appointed 
day (which seems to be the most likely) is not so certain. 

What condition the religious world would be in at the present time, if 
previous events had taken a different course, can never be ascertained. 
Events have revolved as they have, and produced the state of things which 
now exists. What becomes professors at the present day, is, " to mark exist- 
ing errors and avoid them, withstand the strong current of custom where it 
is wicked and vain, rally round the standard of the Holy Scriptures, and en- 
list under its banners. Never adopt or reject any sentiment or rite on ac- 
count of its long standing or novelty, but test all by the standard." That 
the Christian world has been in a gross error, from the days of Constantine 
to the present time, admits of no doubt. From that period down, the Chris- 
tian religion has been an institute of state policy, regulated by the laws of 
men, and supported by the sword of the magistrate. Whether in a papal or 
protestant mode, the principle has done incalculable mischief, and drench- 
ed the earth in blood. 

In the United States, the felonious principle has-been apprehended, tried, 
condemned and executed. Roger Williams and William Penn first at- 
tacked the villain, and Thomas Jefferson did more than any one man to 
bring him to the stake. Some few roots of this principle are yet in the 
soil of Massachusetts, interwoven in the constitution and laws of the state ; 
but the spirit of the people triumphs over those evil roots. There are but 
few places in the state where the people would succumb to a legal distraint 
for religious uses. 

Another scheme now supersedes. Application is now made to the be- 
nevolence, the honor, the piety and pity of the people, to raise funds, by all 
devisable methods, for the purpose of erecting colleges and theological 
seminaries, to fit out pious youth, to send as missionaries to different sta- 
tions, to spread Christianity over the world. And, notwithstanding the 
immense sums that have been realized and are in train, still the agents 
complain of heavy debts now existing, and other imperious calls for money 
to keep the machine in motion. 

Among Christians, equally pious and wise, there is a difference of opin- 
ion respecting the present exertions, which are in the full tide of experi- 
ment. Some see in them the rising of the latter-day glory, when kings 
shall bring their gold and treasures into the church, and the Lord be king 
over all the earth. In this view of the subject, every mendicant or solicitor 
is not only well rewarded out of the money which he collects, but is con. 

70 



554 THE WRITINGS OP 

sidered as purchasing a good degree and great boldness in faith. And all 
who will not unite with them, hand and purse, to aid this work, they con- 
sider covetous men, who have no regard for the salvation of souls. 

Others are afraid that these existing funds will fill the ministerial ranks 
with indolent, covetous mercenaries : that lazy boys, seeing the prospect 
before them, will assume the disguise of pharisaic reserve— become bene- 
ficiaries and licentiates, for their own emolument, and not for the good of 
others : that these exertions tend to foster the pride of those who wish to 
be heard, attended to, and treated as a class of singular characters : that 
there is no likeness between the apostolic missionary exertions and the 
present, either in spirit or method : that it is going over the ground again, 
which the chuch trod in the second and third centuries, which produced a 
national established Christianity, and finally led on to the rise of the whore 
of Babylon. The parties are now at issue. Time will bring in a true 
verdict. 

In comparison of the present missionary struggle, a recent affair, within 
the memory of many who are now living, claims an account. In Windsor 
and Tolland, Connecticut, a few of the New Lights were internally im- 
pressed that God had a great work for them to do at the west, and were 
not disobedient to the divine teaching. Daniel Marshal left his home, and 
took his course to the head of the Susquehanna, carrying his family with 
him. Shubal Stearns, with a few of his church, in 1754, started for the 
west, selling or giving away what they had. Stearns and Marshall met 
in Virginia, and moved on to North Carolina. Here they fixed their sta- 
tion, and, in 1755, they formed into a church, having sixteen members, on 
Sandy Creek, Guilford county. They immediately began their work, and 
God smiled on their labors. Soon their little church increased to more 
than six hundred. From this beginning, the flame prevailed in every di- 
rection. In the south part of Virginia, North and South Carolina, Geor- 
gia, Tennessee and Kentucky, there are more than a thousand Baptist 
churches, now existing, which arose from that beginning. These mission- 
aries had neither outfit nor annuity. The providence of God, the prayers 
of the saints, and benevolence of those who were taught by them, carried 
them through. Stearns died in 1771. Marshall lived until 1784, and then 
fell asleep. 

This affair borders on the missionary proceedings of the apostles ; but 
the modern exertions seem to be grounded on human calculation, and not 
on divine impression : in which outfit and annuities form a prominent part. 
In the domestic mission, our own money circulates from hand to hand ; 
but, in the foreign mission, nothing but silver and gold will answer, which 
drains the country of its precious metals. On this, a question arises, whe- 
ther the institution of Christ to Christianize the world, has anything in it 
which tends to impoverish a nation ? 



ELDER JOHN LELAND. 555 

That Christianity is now in a flourishing condition, in the outer court, is 
certain. The hosts that unite with religious societies, the many splendid 
houses that are built for Christian worship, and the immense sums that are 
raised to endow theological seminaries and send missionaries over sea and 
land, all substantiate the fact. Indeed, what is called religion, is now the 
most fashionable thing that can be named, through every grade of the com- 
munity, from the venerable president of the Bible Society, down to the 
lisping child at Sunday School. 

But the inner court presents nothing so flattering. There is but little 
likeness between the religion of the present day and that which prevailed 
in the prime of Christianity. Murders, robberies, fraud, drunkenness, 
duellings, ambition for office, thirst for money and wealth, extravagance 
in praise, religious deception to collect money, etc., seem to keep pace 
with our population ; so that a man, unbiased by any religious system, 
would conclude that there was as loud call for the Hindoos to send their 
missionaries among us, to reclaim us from these errors, as there is for us 
to send our missionaries among them, to turn them from idolatry and im- 
molation. 

The time of outward prosperity and inward depression of religion, is fa- 
vorable for the introduction of customs and laws, which lead on to perse- 
cution and blood-shedding. The buddings of these begin to appear among 
us. Why fine a Jew for opening his store on Sunday ? Why stop trav- 
ellers on the same day ? Why have a law of Congress to stop the mail on 
the day that one part of the community think should be kept holy, when 
another part as honestly believe that another day is appointed by God, and 
a third and large party judge that every day is alike 1 In this diversity of 
sentiment, must Congress, or any uninspired legislature, decide the ques- 
tion — explain for certain the law of God, and punish all that disobey ? If 
one individual has his own liberty guaranteed to him, why should he wish 
to have his neighbor deprived of the same ? When two men meet in the 
road, what right has one more than the other to demand the whole path ? 
None but tyrants desire it. For one man to make his own conscience the 
standard for another man's conduct, is cruel stupidity. 

Some meeting-houses are built by legal taxation — some by a generous 
individual — but many are erected, like the one in which we are, by the 
combination of many ; each contributing according to his pleasure. And, 
as the house is built on liberal principles, so, likewise, I am instructed to 
state, it is to be occupied in a free manner. No one who shall choose to 
attend, either constantly or transiently, will be considered an intruder in 
seating himself at pleasure. None will be compelled to come—none will 
be refused accommodation. 

We congratulate the proprietors of this house, in completing it without 
the loss of life or limb. And surely your liberal views and helping hands 



556 THE WRITINGS &F 

will meet with the praise of all the lovers of Jesus and lovers of freedom. 
Here you may be accommodated for life, and when you go the way of all 
the earth, your descendants may enjoy it as an inheritance. We hope 
your liberal exertions will ascend as a memorial to Him, for whose praise 
and glory the house was built, and/ that He will frequently send down his 
holy spirit on the people who assemble at this place. Why may we not 
pray for a heavenly blessing to-day ? If it would be presumption for us to 
pray for the Holy Ghost, like a mighty rushing wind, to descend and fill 
this house, as it did the temple on the day of Pentecost, yet r surely, it can- 
not be arrogant or improper for us to pray that the spirit of the Lord 
might descend in its ordinary course, and not only fill the saints with joy, 
but turn sinners from darkness to light, and from the power of Satan unto 
the living God ; for nothing appears more gloomy and preposterous, than to 
see a temple, built for the worship of God, filled with a lifeless preacher and 
an inattentive congregation. It is, therefore, ardently desired, that this con- 
gregation, whether they have a stated preacher, or only occasional supplies, 
may be visited by Him, who walks amidst the golden candlesticks, and 
holds the stars in his right hand. Our hearts rise with the pleasing an- 
ticipation that this house may be a place of the spreading of nets, and that 
the fish may be as the fish of the great sea,- exceeding many. That, while 
the gospel, like the living waters, shall flow from this pulpit, the seats may 
be filled with penitent sinners 'and rejoicing saints. That multitudes may 
here say, "come, draw near all ye that fear God, and I will declare what 
he has done for my soul.'* Such exercises would richly reward the pro- 
prietors of this house for their labor, and fill the saints with joy, that would 
extend to the angels in heaven. 

Young people, can you hear of this without emotion of heart 1 Is there 
none of you that will huzza for Jesus to-day — none that will desert from 
Satan, and fly to the Saviour, who loved sinners, and gave his blood to 
save them 1 



? 



Sinners, can you hate that Saviour 
Can you thrust him from your arms 

Once he died for your behaviour, 
Now he calls you to his charms= ■- 



ELDER JOHN LELAND. 557 



FACTS AND QUESTIONS.* 



It is a thought, possible with all — probable with many — and certain with 
a few, that the antediluvians ate no flesh. Vegetables, seed and fruit were 
given them for food. They lived to a great age. No more than twenty- 
seven of their names are given in their history, and yet seven of them, in- 
cluding Noah, lived more than nine hundred years. The antediluvian age 
lasted sixteen hundred and fifty-six years. After the flood the charter of 
food was enlarged : every living thing that moved was given to men, to eat 
their flesh, but not their blood. No one was born after this period who lived 
five hundred years. What the people drank before the flood, is not told 
us, but that they were eating and drinking, until Noah entered the ark, we 
are assured of. After the deluge, Noah became an husbandman, planted 
a vineyard, and drank wine until he was drunk. Perhaps this was the 
first inebriation that took place on earth. From Noah, until Moses, a space 
of eight hundred years, frequent mention is made of eating flesh and drink, 
ing wine, but no account of strong drink or liquor. During the time that 
judges ruled, and kings reigned over the nation of Israel, strong drink, and 
liquor, were much used and much abused : in some cases commanded, and 
in other cases forbidden. See the following texts : 

Exodus, xxii., 29 : Thou shalt not delay to offer the first of thy liquors, 

Leviticus, x. 9 : Do not drink wine nor strong drink. 

Numbers, vi., 3 : He shall separate himself from wine and strong drink, 
neither shall he drink any liquor of grapes. 

Deuteronemy, xiv., 26 : Thou shalt bestow the money for wine or strong 
drink, or for whatsoever thy soul lusteth. 

Judges, xiii., 4, 7, 14 : Drink neither wine nor strong drink. 

1st Samuel, i., 15 : I have drunk neither wine nor strong drink. 

Proverbs, xxxi., 4. 6 : It is not for princes to drink strong drink, — give 
strong drink to those who are ready to perish. 

Song, viih, 2': I would cause thee to drink of the juice of my pome- 
granate. 

Isaiah, v., 11, 12': That they may follow strong drink — and mingle strong 
drink. 

From- these, and other passages, it is evident, that in addition to water, 
wine, vinegar, milk, broth, juice of pomegranates, and pottage of lentiles, 



* Published in 1829. 



558 THE WRITINGS OT 

that liquor and strong drink were distinct articles ; but what they were, 
and how they were manufactured, is hard to say. The apple-tree is spo- 
ken of as a common and useful tree, (see Song, xi., 3 : Joel, i. 12,) but 
whether the people, as far back as Moses, pressed cider out of the apples 
is not known ; if they did, it is probable that cider was their strong drink. 
Dr. Gill, from Aben Ezra, a Jewish Rabbi, says, that strong drink, and 
liquor, were made of dates and honey, wheat and barley. But by whatso- 
ever they were made, and by what process they were manufactured, they 
had the quality, like wine, to inebriate : and the excessive use of them 
made one of the crying sins of the Israelites, and of the surrounding na- 
tions. Hewett's account of the first invention of alcohol, by an Arabian 
physician and chemist, is two thousand years too late to give character to 
the strong drink, and liquors, that were put to a pernicious use in ancient 
times, and brought so many woes and judgments on drunkards. 

I judge, that drunkenness, effected either by ancient strong drink, or 
modern rum, amounts to the same evil, and has the same impression on 
body, mind, interest and manners. 

The wise Solomon unites with the prophets of his nation, in exposing 
the evil of drunkenness, but to qualify his reproofs, he says, " Give strong 
drink to those who are ready to perish, and wine to those who are of heavy 
heart." St. Paul reproves the excess of wine, and declares that drunkards 
shall not enter into the kingdom of God : yet he advises the infirm Timo- 
thy, to "drink no longer water, but use a little wine for his stomach's sake, 
and often infirmities." 

There is a medical, as well as nutritive quality, in the productions of 
the earth. Nothing is made in vain. Poisons are medicinal when prop- 
erly used. God has pronounced the whole creation good. 

It is common for men, in the heat of an argument, to carry things too 
far : their declamations may have a momentary impression, but sober re- 
flection and experiment will bring things to their proper bearings. 
These observations suggest a few questions. 

First. Is it reasonable to believe that the second cause of the shortening 
of the lives of men, after the flood, was the use of animal food ? _ If this 
could be substantiated, would it not be a loud call to the lovers of life to 
be sparing of sumptuous dinners, composed of meat ? Do not gluttony and 
drunkenness unite to enfeeble body and mind ? Can there be evidence pro- 
duced, that at any one time as many lives were sacrificed by ardent spirits, 
as were destroyed by eating the flesh of quails ? Because meat, used im- 
moderately, degrades the intellect, breeds diseases, and shortens days, is 
it, therefore, best to disuse it altogether ? 

Second. It is pretty generally confessed that wine and ardent spirits are 
good for men in certain cases, but who is to be the judge of these cases ? 
Not the drunken sot, for he would be always pouring the liquor down his 



ELDER JOHN LELAND. 559 

throat ; not the physician, for although he may know what suits his own 
constitution, and tends to his health, yet he cannot feel for another. The 
sober man himself is the best judge for himself: so Solomon gave himself 
to wine, (to test its efFects,) but applied his heart to wisdom, to guard his 
taste from ruling his judgment. Any man of common intellect and reflec- 
tion, is the best prescriber for himself, in all common cases : he knows 
what food and drink are most friendly to his stomach and health. It is true 
that a man may eat or drink that which will seem to be advantageous, and 
yet will be followed with pernicious consequences. Here prudence dic- 
tates that men should try the experiment, and when they find that any kind 
of food or drink, or an over portion thereof, is injurious to their health, 
they should forbear. He whose taste is so vitiated that he will not observe 
this rule, is an object of pity, but not of hope. 

Third. Is it good economy to abstain from ardent spirits altogether, as 
a drink, or not ? He who drinks his six cents dram each day, will spend 
more than twenty dollars in a year : if he abstains he makes a saving of 
those dollars— and likely other drink would be as good or better for him. 
But if ardent spirits are disused, there will be no revenue arising from the 
tariff to support government. A direct tax on poll and property must fol- 
low. This grinds hard ! The support of government, however, would not 
be as heavy as it now is. If all the wine and spirits which are now used 
at levees, public dinners, social hospitalities, and domestic uses, were re- 
trenched, six dollars per day, instead of eight dollars, would be a sufficient 
compensation for members of Congress, and so on, in proportion, through 
the whole list of officers. But if this saving economy in drinks is prudent, 
why not extend it to meats ? If a man's flesh bill for life be but three cents 
each day, in seventy years it would be more than seven hundred and fifty 
dollars : whereas, bread, roots, fruit, milk, gruel and pottage of lentiles, 
would be more for his health, his perception and length of days. 

I am now seventy-five years old. I was never drunk in my life : nor 
has it ever been a cross to me to abstain from what makes men drunken. 
For many years of my life I drank no spirits. When the glass was going 
round the circle where I was, rather than philosophise or lecture, I would 
put the cup to my mouth, and, without drinking, pass it. About twenty- 
five years past, moving my family on the road, I worried all day in the 
snow-drifts, until nearly dark. My strength then failed me, and a faint- 
ness came on. A good woman, at the door of her house, handed me a 
bottle of cider brandy, which I drank a little of, and received great and 
immediate relief. Since that, I have used it, I judge, at about the rate of 
a gallon per year. I often receive an advantage by a little of it, and have 
never had any evidence that it was injurious to me. A spoon-bowl full is 
as much as I use at a time, and the times of drinking are not frequent. A 
little in my mouth, before cold water, gives the water a good relish and 



560 THE WRITINGS OP 

prevents injury. I am no physician, but should judge that those who die 
by drinking cold water, in hot weather, might prevent it by a tea-spoon full 
of spirits. Rum, unqualified, is disagreeable to my nose, my mouth, my 
throat, and my bowels — but when qualified with sugar and water, it is 
agreeable enough — but I have no longing after it. I have never used but 
a little wine : the little, however, has been friendly to my health and 
spirits. 

I believe no one abhors drunkenness more than myself. A drunkard is 
a disagreeable object. Drunkenness has slain more thousands than Buona- 
parte did individuals. Add duelling to it, and the call is as loud for the 
Hindoos to send their missionaries among us, to reform drunkards and 
duellists, as it is for us to send missionaries among them, to turn them from 
idolatry and immolation. But still the good book says, " Give strong drink 
to those who are ready to perish, and wine to those who are of heavy 
heart. Drink a little wine for thy stomach's sake, and often infirmities. 
Every creature of God is good, and nothing to be refused, if it be received 
with thanksgiving." 



ELDER JOHN LELAND. 5G1 



EXTRACT OF A LETTER TO COL. R. M. JOHNSON 
DATED JANUARY 8, 1830. 



The message is lengthy, but not superfluous. Long as it is, I wish it 
contained another solemn warning to Congress, to do nothing, in a legis- 
lative capacity, that would have any bearing on religious opinions. 

A large number of the people, in concert, have petitioned Congress to 
stop the transportation of the mail on Sunday, because they believe, in 
their consciences, that Sunday should be kept holy and free from all ser- 
vile labor. The report of the committee of the Senate, last session, on 
the petition, is replete with candor and strength of argument ; the radical 
parts of which never have and never can be confuted ; but still it has not 
put the matter to rest. New memorials are to be presented to Congress 
— perseverance is urged— irreligion is trumpeted, and the learning and re- 
ligion of the petitioners are to outweigh all opposition. 

The constitution of the United States is a charter of powers granted and 
rights retained ; among all the enumerated powers given to Congress, 
there is none that authorises them to determine which day of the year or 
week the people shall abstain from labor or travel. Should they, therefore, 
make such a powerless law, it would be unconstitutional. There are 
many thousands in the United States, who conscientiously keep the sev- 
enth day of the week for Sabbath. Should Congress stop the transporta- 
tion of the mail on the seventh day, and continue it on Sunday, what would 
the petitioners says ? Would they not complain of a partiality shown to 
the Sabbatarians*, to the grief of the Sundarians 1 It amounts to nothing 
to say there is a majority who prefer the observance of Sunday to any 
other day, for minorities have unalienable rights, which ought not, and can- 
not, be surrendered to government. The God we adore — the worship we 
pay him, and the times of performing that worship, are articles not within 
the compass of any Gentile legislature. The design of civil government, 
which is to protect the lives, liberty and property of the many units which 
form the whole body, is every way answered without that surrender. 
Government should defend the rights of the religionists, as citizens, but the 
religious opinions of none. If the petitioners are secured in their persons 
and rights, why should they desire more ? Their consciences can never 
be charged with guilt for what others do ; for conscience belongs alone to 
the homedepartment. Why should they wish to stretch and lop off, like 

71 



562 THE "WRITINGS OF 

Procrustes, and bring all to their standard ? The driving of a carriage will 
neither terrify them nor break their devotion ; for many of them are driven 
to the places of their devotion. If Sabbatical laws are necessary to govern 
the people on Sunday, and keep them from all business but religious du- 
ties, why not make a law to prevent Sunday schools ; for there is no 
greater relation between education and religion than there is between 
travelling and religion. Paul, and his company and baggage, were five 
days travelling, by water, from Philippi to Troas. In Troas, they tarried 
seven days, the last of which was the first day of the week ; of course one 
of the five days was Sunday, and yet there was no law of conscience, or 
law of Congress, to prevent them from transporting themselves and goods 
on Sunday. 

Should Congress indulge the petitioners, and pass a law to stop the 
transportation of the mail on every Sunday, it would be a nest-egg for 
themselves and for others. Encouraged by success, they would next 
proceed to have the days of Christmas, and Easter, and their associations 
and synods exempted in the same way, and where would it end ? The 
Sabbatarians, with the Jews, finding Congress flexible, would, with equal 
right, claim a law to sanctify Saturday for their convenience. Whenever 
a legislature legalize holy-days, creeds of faith, forms of worship, or pe- 
cuniary reward for religious services, they intrude into the kingdom of 
Christ, and impeach the wisdom of the divine law-giver, for not knowing 
how, or his goodness, for not giving all laws necessary in his government. 
The deadly pill, at first, will always be rolled in honey. The honor of 
religion, the spread of the gospel, the piety and research of the reformers, 
the good of society, the safety of the state, and the salvation of souls, form 
the syrup, in which the poisonous pill is hidden. It is from men, high in 
esteem for holiness and wisdom, that the worst of usages and most cruel 
laws proceed ; for base characters defeat their own wishes. The heart of 
King Asa was perfect all his days, yet he oppressed some of the people- — 
was mad at the seer who reproved him, and made a law that whosoever 
would not seek the Lord should be pu! to deaths 

Admit of the principle that religion is an institute of state policy, and 
the people hold their liberty by the tenure of the will of the legislature, 
which is very changeable, often corrupt, and many times very cruel. Ad- 
mit of the principle, and you approve of that which has reared an inqui- 
sition, and drenched the earth with blood. 

Many plead for an equality of all Christian societies, and plead as 
strongly that they should become bodies politic, and be supported by the 
civil law. If this is proper for Christian societies, it is as proper for Jews, 
Pagan or Mahometan societies ; but the liberty contended for, should be 
guaranteed to each individual, as his inalienable right, which cannot be 
meddled with, without usurpation in the rulers, which turns them to 
tyrants. 



ELDER JOHN LELAND. 563 

Those who wish to call in the strong arm of law to defend their opin- 
ions, give evidence that they have not logical reasoning, on moral and re- 
ligious subjects, to support their weak dogmas, 

I am sorry that Congress have committed themselves by a precedent of 
giving their chaplains a legal reward for religious services. How prepos- 
terous the sound ! A far-fetched construction supports it. The law of 
reason and revelation enjoin a reward to the laborer; but if Congress 
should reward the chaplains with their own contributions, it would look 
more like simple Christianity. The. people at large have none of the de- 
votion or instruction of the chaplain, nor any voice in electing him ; why 
then should they be taxed where they are not represented .? The chaplain, 
who would not attend, on request, and trust to the promise of Christ and 
the benevolence of his friends for his reward, without legal obligation^ 
would be selling his prayers for money, and turning the gospel into mer- 
chandise. The thing here spoken of, is a small thing, which the nation 
can never feel ; but trace it to its root, and it contains that principle which 
is so pernicious in the world, and is now used as a stirrup, by the petition- 
ers, to mount the steed and ride down the people. 

In all other respects,. Congress have been cautious and wise in every- 
thing that has any bearing on conscience and religious rights ; and, even 
in this particular, they have made the best of a bad ; for they have shown 
no partiality to sects or sentiments in their elections a 

I have written a long epistle, but it is not likely that I ever shall write 
any more ; for my age advises me that the time of my departure is near. 
Yours, with respect, 

JOHN LELAND, 



584 THE WRITINGS OF 



TRANSPORTATION OF THE MAIL.* 



Ye observe days. 1 am afraid of you. 

Let every one be fully persuaded in his own mind. 



If Christian legislatures have a right to regulate the religion of individ- 
uals, Mahomedan and Pagan legislatures have the same. The Pagans 
have their appointed days to worship Jupiter, or Juggernaut. The Ma- 
homedans have their weekly day (Friday) to adore their great prophet. 
Among the many sects of Protestants there exists a variety of opinions 
respecting days of rest and worship. The Quakers meet for worship two 
days in a week, without attaching much sanctity to one day above another. 
Many keep the seventh day, like the Jews, from a belief that the observ- 
ance of that day is of moral, unchangeable and universal obligation. Some 
believe that half the time (the night) is enough for rest, and that one day 
is as good as another for worship. A very considerable number keep the 
first day of each week as a Christian Sabbath, being of the opinion that 
God appointed one day in seven, by a moral precept to be observed by all 
men— that the seventh day was designated from creation until the resur- 
rection of Christ — that Christ changed the day from the seventh unto the 
first day of the week — altered the exercises of the day — and remitted the 
punishment for profaning the day from certain death to a small fine. Part 
of this last sect are now petitioning Congress to gratify their wishes, and 
stop the transportation of the mail on Sunday. Why do they petition ? 
Are they interrupted at their meeting-houses by the mail stages ? This 
is not likely, for many of themselves drive their carriages to their places 
of worship. If they are abused by the stage drivers, existing laws are 
sufficient to punish the rioters. If they enjoy all the liberty and protection 
that they need, why are they restless ? Do they wish Congress to decide 
the controversy in their favor, and legally declare that the first day of each 
week is too holy for men to labor and travel thereon ? Should that be the 
case, what would the Jews and Sevendarian Christians say ? Would they 
not, with equal justice, petition Congress to stop the mail on the seventh 
day ? And by the same rule, any of them might petition that their days 
of Associations, Synods, etc., might be exempted in the same way. There 

* Published in 1830. 



ELDER JOHN LELAND. 565 

are many thousands in the United States, who have formed into societies 
to destroy intemperance : (and who does not believe that drunkenness is 
as great an evil as driving a stage on Sunday ?) should they petition Con- 
gress to stop all distilleries, would not the petitioners say that it was inter- 
fering with private right. 1 They act more wisely ! they labor to direct 
public opinion, and leave individuals at their liberty. Let the petitioners 
learn of them and do likewise. Not one of them is compelled to contract, 
drive, or ride on Sunday, why then complain ? Conscience is a court of 
judicature, erected in every breast, to take cognizance of every action in 
the home department, but has nothing to do with another man's conduct. 
My best judgment tells me that my neighbor does wrong, but my con- 
science has nothing to say of it. Were I to do as he does, my conscience 
would arrest and condemn me, but guilt is not transferable. Every one 
must give an acconnt of himself. When a parent properly admonishes his 
child to beware of vice, if the child commits an overt act, the parent feels 
no guilt, he only mourns the misfortune : if the parent has been remiss in 
giving advice, he feels guilty for the neglect, (which is his own crime,) but 
not for the crime of the child. The error of confounding opinion and 
conscience together has effected a world of mischief. For individuals, or 
for a legislature to make their own consciences (opinions) the standard to 
try the conduct of others by, is tyrannical usurpation. " Why is my lib- 
erty judged by another man's conscience ?" Transporting the mail on 
Sunday is contrary to the opinion of the memorialists, but can never pinch 
their consciences. The Quakers have the philanthropic opinion that war 
should never be waged : let them call it pure conscience, and petition Con- 
gress to never declare war, would the present petitioners wish that the 
prayer of the Quakers might be granted ? Let them answer the ques- 

tjQP Hs H< ^¥ v ■!? % % 

If any improvement has been made on this subject, from the days of 
Constantine, until the present time, it consists in the discovery, found out 
by long experience, " that the only way to prevent religion from being an 
engine of cruelty, is to exclude religious opinions from the civil code." 
Let every man be known and equally protected as a citizen, and leave his 
religious opinions to be settled between the individual and his God : keep- 
ing this in view, that he who does not worship God in the way he chooses, 
does not worship him at all. Roger Williams, William Penn, and the 
early settlers of New York, embraced this principle, which has been in- 
terwoven in the constitution of government for the United States. 

The powers given to Congress are specific — guarded by a " hitherto 
shalt thou come and no further." Among all the enumerated powers given 
to Congress, is there one that authorizes them to declare which day of the 
week, month, or year, is more holy than the rest — too holy to travel upon 1 
If there is none, Congress must overleap their bounds, by an unpardonable 



566 THE WRITINGS OP 

construction, to establish the prohibition prayed for. Let the petitioners 
ask themselves the question. If Congress should assume an ecclesiastico- 
political power, and stop the mail on the seventh day, and let it be trans- 
ported on the first, would that satisfy them ? If not, are they doing as 
they would be done by ? * * * * If Con- 

gress pass the prohibitory law prayed for, it is hoped that they will fix the 
boundaries of the day, to prevent contention. 



ELDER JOHN LELAND. 567 



EXTRACTS FROM A LETTER TO HON. R. M. JOHNSON, 
MARCH 29, 1830. 



Sir : — For forty years, next to the salvation of the soul, the rights of 
conscience have been articles of my highest solicitude. Not only that 
all sects and societies should be placed on a level, but that each lonely 
individual should have equal favor, and not be obliged to join any so- 
ciety to escape disabilities or oppression. Indeed, I stand pledged, that 
as long as I can use my tongue or pen, I will never lie dormant when 
religious liberty is in jeopardy. The report speaks for itself. If it can 
be bettered, I know not in which particular. It breaths the language of 
John Milton, Roger Williams, William Penn, Thomas Jefferson, etc., 
and, I think it is in perfect accordance with the letter and spirit of the 
New Testament. It has my unqualified approbation. 

The report of the minority of the committee comes in company with 
the other. After what I have said, it will not be expected that I shall 
approve of the whole of it. It discards the idea of any theological con- 
troversy, and yet, in the very beginning, it lays the foundation of a reli- 
gious war. There never was a Christian nation on earth, before the days of 
Constantine, who opened the flood-gates of error, and set Christians at war 
with each other. ****** 

A few years past, a moral society was formed in Berkshire, for the 
suppression of vice. An executive committee was appointed to stop travel 
on Sundays. Were it not a serious subject, it would provoke a smile to 
see Belzebub in chase of Lucifer, whip and spur — the committee break- 
ing the Sabbath to prevent Sabbath breaking. When the pursuer had 
overtaken or met with his game, they sometimes compromised, and for a 
fine, the traveller was let go on ; but, generally he was carried to a jus- 
tice or the county court, and fined for breaking the Sabbath. But, a cer- 
tain Mr. Clark, being stopped, resented the abuse, and brought suit against 
them, for assault and battery, before the supreme judicial court, where 
Mr. Clark recovered a considerable sum for damages ; the decision being 
that they had no right to stop and unhorse him. This decision purified 
the consciences of the whole club. Strange, how the getting or losing 
of money will give direction to conscience ! Whether these good souls, 
on conversion, paid back the fines which they had taken, I cannot cer- 
tainly tell. My best information is that they did not. 



568 THE WRITINGS OF 

I have lived long enough to see that individuals often break over the 
bounds of moral honesty to injure their neighbors ; but, this is not more 
frequent, than it is for legislative bodies to overleap their legitimate guide, 
and usurp the empire of natural individual rights. The let alone policy- 
may be extended too far ; but less evils arise from that neglect, than arise 
from a redundancy of laws. The liberty of the native of the woods, 
under proper restraint, to pervert overt acts (if the expedient can be found) 
should be aimed at. If, on entering into social compact, individuals sur- 
render all to the public will, then government may direct our food, physic, 
costume, marriage, association, location, occupation, priyate opinion, re- 
ligion, hearing, seeing, appetite, pronunciation, vibration of the arteries, 
and every breath we draw. But, if all this is surrendered, the individuals 
lose all accountability to their Maker, and government becomes respon- 
sible for all ; for, it would be beneath the righteousness of the Divine 
Being, to hold a man to answer for himself, when he was divested of every 
attribute that constitutes a moral agent. 

If I should vary a few degrees from the question of Sunday mails, it 
would be following a precedent which Congress has taught me. When 
members of that august assembly, think, until they are as full of matter 
as a bottle of wine that has no vent, they take the floor, and seem to tear 
up mountains by the roots — ride on the wings of the wind, and direct the 
storm. No matter what the question is, whether Missouri, retrenchment, 
or public land ; the hall and gallery are struck with wonder at the pro- 
fundity of the orator ; but, if the small pox was in the question, neither 
speaker nor hearer would catch the disease. I see no great evil in all 
this. Their effusions may help the next question ; at any rate the next 
election. Have not members of Congress as good a right to ramble, as 
the late Patrick Henry 1 Must all be guaged to speak in the direct, log- 
ical, and irrefutable mode of Madison ? All souls were not cast in the 
same mould. It takes every man to make a world. I think Congress, 
on the whole, performs wonders. They have safely steered the ship be- 
tween Scylla and Charybdis, notwithstanding adverse winds and mutinous 
sailors. The religion which I profess, forbids me to speak evil of the ru- 
lers of the people. I honor the throne, (government,) and the altar, 
(religion ;) but, those who under a pretence of religion and good order, 
would shape my religion and guide my conscience, are usurping, presum- 
tuous tyrants. A man cannot give greater evidence that he is destitute 
of the meek spirit of Christianity, and ignorant of its genius, than when 
he makes, or urges others to make, laws to coerce his neighbors in matters 
of religion. It is like putting a tool on the stones of the altar, or making 
a new cart to carry the ark. 

I cheerfully subscribe to the sentiment, that Christianity is not only a 
good religion, but, the only religion that ever met the sinner's wants and 



ELDER JOHN LELAND. 569 

relieved his woes — the only religion that ever brought pardon to the guilty, 
and gave assurance of eternal life ; but, as an institute of state policy, 
a question arises, whether it has ever done any good. Has any Christian 
nation ever exceeded Tyrus in wealth — Greece in science — ancient Rome 
and Carthage in bravery — or modern China in internal improvement ? 
And what nations now are more perfidious and blood-thirsty, than those 
who have formed crusades, established an inquisition, and massacred the 
South-Americans ? Let Christianity operate in its own natural channel, 
and it is a blessing of immense worth ; but, turn it into a principle of 
state policy, it fosters pride, hypocrisy, and the worst kind of cruelty. 

JOHN LELAND. 
Hon. R. M. Johnson. 



72 



570 THE WRITINGS OF 



LETTER TO THE EDITOR OF THE BAPTIST CHRONICLE, 
AT GEORGETOWN, Ky. 



Chesire, Mass. June 25, 1830. 
Dear Sir : — You have had the goodness to send me several of your 
Baptist Chronicles, which have safely arrived. In a blank page of one of 
them, you inform me of the family that you have descended from. 

Of the fourteen hundred and seventy-one that I have baptized, but very few 
of them were ever brought into the covenanted mercies of God, by the seal 
of the covenant — (baptism.) It has been my lot to baptize those who came 
in at the door of repentance toward God, and faith towards the Lord Jesus 
Christ, and not those who climbed up some other way. I have baptized 
in the name of the Father, Son and Holy Ghost : and if the apostles did not 
find Father, Son, and Holy Ghost, in the name of Jesus Christ the Lord, 
they either did not understand their commission, or I do not understand 
what is said about it. The doctrine that there are three that bear record 
in Heaven, which three are one ; and the doctrine that Jesus Christ was 
God over all and yet the seed of Abraham, are both of them inconceivable 3 
and (to our limited reason) impossible : not more so, however, than crea- 
tion or the resurrection.. Enthusiasm consists in believing without, or 
against evidence. I believe that my eye can see, and ten thousand things 
beside ; but the why, the how, and wherefore, I cannot conceive of. 

In the year lf8l, and afterwards, a great number of my friends moved 
to Kentucky. I have heard of the death of many of them, but as many of 
them were younger than myself, it is probable that they are living. While 
I am writing, their persons present themselves to my imagination, and bring 
fresh to mind the meetings we had in Virginia. Yes, how did my soul 
travail and pray for their salvation ! and how was I delighted when I saw 
the grace of God among them ! Tell them, dear sir, tell them from me to 
stand fast in the doctrine of the grace of God, and not be spoiled through 
philosophy or vain deceit, but to be steadfast and immovable, always abound- 
ing in the work of the Lord. They will never find a place of pleasure or 
safety equal to the humble spot at the feet of Jesus. I hope they will not 
get into vain jangling and strife about words, for if any oppose the simpli- 
city of the gospel, by what they call science and deep research, they give 
to science a false name, they are puffed up with a false mind. 



ELDER JOHN LELAND. 571 

I am afraid that I am too dictatorial in these remarks ; for I claim no 
apostolical authority, no diocesan or clerical power; my highest claim is 

that of a repenting sinner, and a very imperfect preacher. 

******** 

Some societies have a written creed to begin upon ; others form creeds 
by votes after they have united ; while a third have their verbal agreements 
of procedure ; and a fourth have a permanent creed that they will have 
no creed. In all these cases there is an understanding. In this light the 
Indian tribes have their constitutions of government, as well as the United 
States. The subject reminds me of a law once made in Rhode Island, 
" that the preachers should be rewarded by free contributions, and no 
other way." I have known many men, who have been such enemies to all 
bigotry in religion, that they were the greatest bigots that I ever saw, in 
condemning every one who was not as liberal as themselves. But let a 
man's creed be what it will", if it denies that the Jesus of the New Testament 
is the Jehovah of the Old Testament ; or asserts that any can be saved, with- 
out receiving the unction and being led by the spirit of God, the creed is 
not the voice of my beloved. Whether I am sheep or goat, I know not the 
voice, and cannot follow the shepherd. For I had as well be Pagan, Jew 
or Turk (as it respects the salvation of my soul) as to be a Christian, void 
of the spirit of Christ. Nominal Christianity will not deliver from death. 
Out of that kingdom Christ will gather all that offend. The lamp without 
oil will go out in obscure darkness. Orthodoxy, heterodoxy, or any other 
doxy, without the love of a holy God in the heart, is a miserable doxy for 
me. If the greatest reasoner is the greatest saint, philosophers excel Chris- 
tians, and the Devil goes beyond them all. 

Yet see how I shift subjects : I mean to do so : I do as I would be done 
by. When I hear a long harangue of metaphysical reasoning on abstruse 
questions, I feel more like calling for my night-cap than anything else. So 
with myself, when I speak or write ; it may be light but shall not be long. 

Innocence is better than repentance ; but when a man commences a trans- 
gressor, repentance is the best characteristic that he can possess. A hum- 
ble spirit and a contrite heart are always essential to our acceptance with 
God, and have been so from Abel unto the present moment. But this tem- 
per of mind is overlooked (for men are too big for the lowly Jesus) and 
some creed, some society, or some forms of godliness, relied upon. Ar- 
m\ma.msm or some other ism — Pre destination, with all the other lions, in 
the vocabulary — societies as good as eleven of Christ's disciples — forms in 
will-worship, showing much wisdom and neglecting the body— can any of 
them or all of them in concert, give one groan of the Holy Ghost, or bring 
one sealing promise to the sinner's heart ? Farewell. 

JOHN LELAND. 
Mr. Uriel B. Chambers. 



572 THE WRITINGS OF 



SHORT SAYINGS 



ON TIMES, MEN, MEASURES AND RELIGION, EXHIBITED IN AN ADDRESS, 
DELIVERED AT CHESHIRE, JULY 5, 1830. 



The Scribes, Priests, and Lawyers murmured, but the common people heard him gladly. 

New Testament. 

Friends and Fellow-Citizens : This day we have assembled to reflect 
on the great changes and marvellous events that have taken place in our 
land, in the course of less than sixty years. Thirteen depressed colonies, 
containing but three millions of people, have grown to twenty-four inde- 
pendent states, with a general government over the whole, the population 
of which amounts to twelve millions of souls. 

The increase of wealth, both real and personal, beggars description. 
The facilities of intercourse, by printing, mail stages, steam-boats, and ca- 
nals, fill every thinking mind with wonder. The many inventions to aid 
and ease hard labor, have greatly contributed to make the states really 
independent. The advantages of education, and the thirst of the youth 
after knowledge, was never exceeded in Greece, The style of living and 
dressing has increased four fold. Persecution for conscience' sake is aban- 
doned, and but few roots are found where the legislature intrude into the 
kingdom of Christ. The wars which we have had with the Europeans 
and savages have resulted to our advantage. The political spasms, (a tax 
that all free governments have to pay,) whether of a personal or sentimen- 
tal nature, have ever closed on the side of liberty. After the people have 
decided that they can and will rule themselves, maugre all the force of 
cabinets, caucuses, intrigues and bargains, the storm subsides, and all rally 
under the banner of the law. The right of suffrage is found to be so ef- 
fectual, that the people bear momentary abuses patiently, until the consti- 
tutional period arrives, when they right themselves. 

Should the same love of liberty — spirit of enterprize — bravery in war — 
internal improvement — literary research and oratory — with a disposition 
to be just and humane to all nations that now exist, continue to prevail for 
a century forward, as they have for half a century past, the rigid patriotism 
of the Spartans — the profuse learning of the Greeks — the bravery of the 
Romans — the exquisite arts of the Italians, and the laborious improvements 
of the Dutch, would be no longer the highest note in the poet's song, nor 



ELDER JOHN LELAND. 573 

the finest painting in historic page. The world which was found by Co- 
lumbus, delivered by Washington, and taught by Jefferson, would excel 
them all. 

From the experiment already tested, the ground of hope is strong, that 
the federate principle can prevail over all the territory from the mouth of 
Columbia River to Passamaquoddy, and from the Atlantic to the Western 
Sea. Looking forward one hundred years, and seeing, at least, sixty mill- 
ions of people, covering forty independent states, all linked together by a 
federal chain ; acknowledging no king but law ; having none to rule over 
them but those whom they choose ; each one enjoying the right of private 
judgment ; of publishing his opinions without hazard ; of worshipping what 
God he chooses, in the manner he prefers, at the times and places of his 
own selection ; having no privileged orders of men ; none exempted from 
their proportionable parts of the burdens of government ; none proscribed 
from holding offices ; punishing those alone who work ill to their neighbor, 
and pitying the ignorant and superstitious. Not as a statesman, but as a 
meek Christian, I subjoin, in addition to the before-mentioned blessings, the 
outpourings of the Holy Spirit ; the quickening of dead sinners ; the peo- 
ple mourning for their sins, and turning to a gracious Saviour ; receiving 
his spirit and being governed by his laws : this would be a state of as great 
felicity, (should it prevail all over the world,) as can be expected, until 
this earth shall be dissolved, and a new earth and new heavens shall ap- 
pear. 

These pleasing anticipations may never be realized. Blooming morn- 
ings are often obscured by clouds and storms. The sun was risen when 
Lot entered Zoar, but soon a storm of brimstone destroyed the devoted 
cities. The sins of the people may provoke a jealous God to give them 
up to those who lust for power ; wealth and splendor may ruin them. War 
famine and pestilence, are weapons in the magazine of Jehovah, by which 
he chastiseth the ungrateful and rebellious. The same prophets who speak 
of the glorious things that God will do for men in the latter days, speak 
also of great tribulation and distress that will fall upon the wicked. 

It is ardently hoped that the people of the United States will be wise 
and diligent enough to keep the power of government in their own hands, 
and not be tricked, nattered, or frowned out of it ; and so just and grateful 
that the Almighty may delight to bless them. 

To-day we render our thanks for all the good things which the Lord has 
done for us : and to-day we make our prayers that goodness and mercy 
may follow us all the days of our lives. 

It cannot be concealed that there is a gnawing worm under the bark of 
our tree of liberty, that seeks to sap our civil and religious rights. Mean 
suspicion is ridiculous ; but manly jealousy is noble. Words are flexible 
things ; it is principles and measures that characterize the man. Let 



574 THE WRITINGS OF 

men be called whig or tory — monarchist or anarchist — federalist or repub- 
lican — angel or devil, it is their actions, and not their name or profession, 
that we are to form our judgments upon. Forming our judgments by this 
rule, we have glaring evidence that there are many would- be- chiefs who 
are harboring and fostering an aristocratic principle which often shows its 
teeth, and waits for a favored moment to show the whole hog. This prin- 
ciple has been haunting the United States from the Declaration of Inde- 
pendence to the present moment. It has as many names as a Spanish Don — 
as many colors as a chamelion — as many high claims to wisdom and re- 
ligion as a Pharisee, and deceitful as an opossum, but always remains the 
same. The genius of the principle is to amass the offices and hold them 
fast, get the money and trick the sovereign people out of their rights. 
Men, when under the influence of this principle, when in office have stiff 
fibres in the back part of their necks, and when out of office they howl 
like wolves at the alphabet, because it contains the three letters o-u-t. 
These ambitious aspirants are never pleased with men or measures, while 
they themselves are the neglected agents. Like Absalom, they pray, " Oh, 
that I were made judge !" (and like him are self-conceited,) " that every 
man which hath any suit or cause, might come unto me and I would do 
him justice." Such men, when they are invested with power, are like 
Phseton, who undertook to drive the chariot of the sun, but being unskilful 
in charioteering, drove his chariot to the earth and set the world on fire. 

When Mr. Jefferson, the patriarch of liberty, was promoted to the pres- 
idency, the debt of the United States was about eighty millions of dollars ;* 
but during his eight years administration it was reduced to half the amount, 
and things seemed to be in a fair train to extinguish the whole ; but the 
war of 1812 put a stop to the whole, and cast the states into the back 
ground a great distance. The duration of the war was two years and a 
half: the close of it was honorable and advantageous to the United States, 
but the course of it was disastrous. The expense of it was about one 
million of dollars per week. The revenue decreased, and expenses increased 
so fast, that at the end of one hundred and thirty weeks, the debt was one 
hundred and twenty millions of dollars. Since the close of the war, the 
debt has been more than one half discharged, and the people are now look- 
ing forward when four or five years will liquidate the last cent. In this 
they will not be disappointed, if the Almighty is propitious, our own gov- 
ernment wise, and the people peaceable. To what use the surplus revenue 
will be put, after the debt is paid, has already become an object of solici- 
tude and debate. When that time shall arrive, it is highly probable the 
people will know best what to do with their money. It will be the property 
of those who will then be living, and when men possess an estate they 

* The sums are here stated in round numbers, designed to be near enough to the truth 
to give a just idea of the course of things. 



ELDER JOHN LELAND. 575 

wish to have the control of it. At present the revenue belongs to those 
who are living, and what is not necessary for the support of government 
will be best applied to pay the debt, as fast as the engagements of govern- 
ment, and the claims of the creditors admit of. How exulting the thought, 
that twelve millions of people, possessing immense regions of fertile soil, 
producing all the necessaries and conveniences of life, with a watery 
highway to all parts of the globe, having none to bear rule over them but 
their own wills, shall owe no man any thing, but shall have a permanent 
revenue that will produce a surplus beyond the exigencies of government! 
What splendid monarchy on earth exhibits a state of things so full of de- 
light ? The pomp of crowns, mitres, stars, ribands, purple and diamonds, 
surrounded by an oppressed starving people, holds no competition with it 

If a man unskilled in fiscal affairs can be indulged by the present gene- 
ration, and pardoned by these who will be living when the debt shall all 
be paid, he will suggest a few thoughts for consideration. "Let no project 
check the liquidation of the debt. Lower the duties on all merchandize 
as far as a just competition with other nations will justify ; this will be a 
relief to the laborers. Sell the public lands cheap to actual settlers and 
cultivators. Give small portions of it to the industrious poor, who have 
nothing to buy with. Distribute the surplus, as fast as it arises, in an equi- 
table way among the several states. Keep not a great sum in the trea- 
sury, for like a cider cheese it will always be haunted with bees. Let the 
contingent fund be small and guarded. Let the people be rich and the 
government frugah Let it always be remembered that our government 
was formed for the good of the whole, and not for the aggrandizement of 
a few." 

The powers granted to the general government are few and defined t 
those granted to the government of Massachusetts are many and undefined* 
The legislature may make all laws not forbidden by the constitution : the 
discretion of the legislature, therefore, in a great measure, governs the 
people. Whether the measures of the government of Massachusetts are 
in all things wise and economical, is a question of moment. The com- 
monwealth was justly called the cradle of liberty in the revolutionary war, 
but was the hot bed of opposition in the war of 1812. That the citizens 
of this commonwealth had a right, through their legislature, to memorialize 
Congress on the subject, is true ; but, after the war was declared, was it 
right for them to vilify the rulers — discourage enlistments — withhold loans — ■ 
keep back the militia — -declare the war unjust — rejoice at the victories of 
the enemy, and at the defeats of Americans — -call out the militia for a 
sham— hold a convention to paralyze the arm of Congress, and, indeed, do 
every thing, by word and deed, that would render the war disastrous — -the 
rulers obnoxious, and the government itself execrable ? To gain these ob- 
jects the pulpits were ringing, the presses groaning, and misrepresentation 



576 ' THE WRITINGS OF 

was the order of the day. What excuse for all this ? Had the opposition 
succeeded in their wishes — run down those who were in office and gained 
the places themselves — -what government they would have formed, whether 
alliance or recolonization, will never be known, for the event has not ta- 
ken place. 

While I am speaking, a solemn thought crowds into my mind. If the 
departed souls of illustrious patriots visit their kindred on earth, and min- 
gle with them in their feelings, how would the souls of Hancock, Adams, 
Warren, and company, lament to see how far Massachusetts has fallen ? 
And would not the soul of Washington have frowned indignantly on the 
Hartford convention, for seeking to break the bonds of the Union ? 

We are flattered away every year with the wealth of the state, and new 
schemes are reccommended and enacted, which call for commissioners, 
surveyors, engineers, pioneers and clerks, all of which must be paid, if 
the schemes dissolve in mist. It would be more pleasing to be informed 
that the debt of the commonwealth was discharged, and light taxes were 
sufficient. 

In common life, it is the safest economy for a man first to pay for his 
land and clear his fields, and afterwards erect his useful and ornamental 
buildings as fast as the profits of his lands will justify ; and, if I mistake 
not, the same economy is best for a state. 

A respectable part of the people are strongly persuaded, that a heavy 
sum of the debt was created to carry on the opposition to the last war, 
and the measures of the general government, and ardently wish that the 
items of debt, and for what purposes they were created, might be so dis- 
tinctly stated, that he who runs may read. While they labor under ex- 
isting impressions, they cannot but feel indignant at the claims presented 
to Congress to reimburse the expenses of the war ; for, to them it appears 
that this government wishes to coerce Congress to pay their enemies for 
the mischief they have done them. Will, or ought the United States ever to 
agree to this ? It is an anti-revolutionary principle, to say " that the peo- 
ple are their own worst enemies, and the government must save them 
from themselves. That government is a mystery known to but few, and 
the many should peaceably acquiesce." 

Let the items of debt be stated as fair as a tax-bill, without etceteras 
and contingencies, and the democratical republicans, (though they may 
question the wisdom of many of the items,) will each to a man exert 
himself to extinguish the whole, if it takes all but one cow and sheep from 
his flocks, and all but one shirt from his back. This he would rather do' 
than to have commissioners after commissioners, still increasing the debt, 
sent on to Congress with such claims as they carry with them. For the 
measures of the seventeenth century, in whipping and banishing the Bap- 
tists — hanging the Quakers, and destroying the witches, hardly appear 



ELDER JOHN LELAND, 577 

more dishonorary. When the debt shall all be paid, and the taxes light- 
ened, then let railroads, tunnels, and castles in the air be the order of the 
day, if nothing better appears. 

If those who led the poople into debt by their opposition to the war 
and government, and those who still justify the measure, were to be con- 
vinced of their error, and honestly pray like the negro in a sea-squall, " O 
Lorda ! set me on dis a rock, dat a rock tudder rock, and I'll be bound you 
never catch me here again," we should soon have better times, less mur- 
murings and less taxes. But, while the same men and measures are sup- 
ported, the great body of laborers have little to expect, but to bow down 
their shoulders to bear and become servants unto tribute. 

We all wish to be loyal subjects to the constitution, and constitutional 
laws and measures of this commonwealth ; and, likewise, to the consti- 
tution and constitutional laws and measures of the United States, which 
are supreme ; but, how all this is to be done when the states and general 
governments clash, is not easy to say. We are waiting and hoping for 
the time when there will be a greater harmony between them. 

It is folly and madness to fight against the laws of nature and the 
course of events. The extent and population of the western section 
of the United States, will soon outweigh the Atlantic states. A great 
portion of the west, is made up of emigrants, who have fled from haughty 
masters and heavy taxes, to this land of liberty, leaving their aristocrat- 
ical brethren behind. Their attachment to our free government has be- 
come proverbial. This circumstance will tend to keep the now existing 
western states, and those which shall arise hereafter, upon the plain ground 
of representative democracy, to the joy of republicans, and the grief of 
aristocrats in the Atlantic States. This appears to be the course that 
events will take, and all opposition to it, is like a shad's head against a 
steam-boat. 

When men have the liberty of declaring their opinions without hazard, 
and voting without control, they have all that they should desire — if a 
majority is against them they should acquiesce — he who varies from this 
should give up the name of republican, for he is destitute of the principle. 
It is true the majority may be wrong, and the minority right ; but, when 
free debate is granted, and free balloting allowed, the majority will be 
convinced of their error and retrace their steps. In this case it is for 
the majority to decide whether the measure was right or wrong ; for, 
if it is given to the minority, the number may be reduced to an individnal 
and end in absolute despotism. 

Has not Massachusetts always had an equal portion of members in the 
Senate and House of Representatives in Congress? and have not those 
members had equal freedom of debate 1 why then should there be any 
complaint when a majority is against them ? would Massachusetts wish 

73 



5^8 THE WRITINGS OF 

to dictate to the whole twenty-three states ? as well might the little town 
of Hull give law to the whole commonwealth of Massachusetts. 

But, while I am speaking, it strikes my mind that the best of men are 
but men at best. Perfect knowledge and wisdom are not the attributes 
of man. Add to this, that the administration of government is often at- 
tended with such perplexities, that a choice of evils is the only alternative. 
Government is often condemned for evils that spring from another source. 
While the people, therefore, freely animadvert on measures, and expose 
the schemes of ambitious aspirants, let them be peaceable in temper, and 
patient to bear real or supposed evils as long as they are sufferable. When 
a standard of grammar is found out, in which every letter in the alphabet 
has the same power in every word, and every word a definite meaning in 
every sentence — when the knowledge of perpetual motion shall be ascer- 
tained — when a natural standard of weights and measures is discovered — 
when the first rise of sin can be developed — when a clue shall be seen 
which will reconcile the designs of God with the freedom of the human will ; 
then men will know how to give power enough to their rulers to do good? 
and yet have it so counterpoised that they can do no harm. 

Let it moreover be remembered, that a restless discontented spirit, is 
injurious to good government, and tends to destructive revolutions on one 
hand, as the ambition of aspiring demogogues does on the other. 

As religion is become very fashionable in every circle, and fills a page 
in all publications, the remarks of the day would be incomplete, without 
some notice is taken of it. Like the Buzite of old, I shall, therefore, show 
my opinion. 

The one great church is built by Christ the Lord, against which all the 
powers of earth and hell shall not prevail. But gospel churches are built by 
men, who, on account of local residence, unity of sentiment, and Chris- 
tian affection, unite in a bond for social worship and gospel discipline. 

When any one is received into the fellowship of such a church, no al- 
teration takes place as to his standing in human connexion and civil so- 
ciety. The king, the captain, and the servant, have nothing added to them, 
and nothing taken from them by the fellowship of the church. So, also 
when any one commits an overt act, and is excluded from the fellowship 
of the churchy he is not deprived of rank or wealth, or exposed to any 
disabilities or penalties of the ' church, which extends no farther than a 
declaration of what and whom they fellowship, and what and whom they 
do not. If, however, the overt act for which he was excluded, should be 
a crime against any righteous law of state, he is subject to a fine or pen- 
alty from the civil court, neither more nor less on account of the church 
censure. 

Civil government is rightly founded, neither in birth, in power, in 



ELDER JOHN LELAND. 579 

wealth, nor in grace, but in compact. Individuals unite together, not 
for the aggrandizement of a few, but to protect the life, liberty and 
property of the whole body. A charter of powers granted and rights 
retained is the platform by which they are to be governed, and all are 
to be subject to the public will. 

Government was not designed, nor should it ever be used, to direct 
the faith, fix the residence, describe the enterprise, or make the con- 
tracts of individuals, or in any wise deprive them of their natural rights ; 
all of which they retain, except what are voluntarily resigned in the 
compact for the security of the rest. 

It is not designed to defend the religious opinions of any, but the per- 
sons and rights of all ; so that Jews, Turks, Pagans and Christians, with 
all their subdivided opinions, may peaceably live together in the same do- 
main — each one enjoying, the free exercise of his religious opinions, and 
all impartially protected by the law. Should any one man, or one sect, 
attempt to force another to believe, act or support, what they themselves 
believe in, with this plea, that the others were licentious and heretical, the 
assailants would be the offenders, to be punished by the law; for when a 
man's religion leads him to commit overt acts, he should be punished for 
his actions and pitied for his delusion. 

If this is a true epitome of the formation of church and state, and of 
their respective designs and powers, a common observer will readily see 
that both have greatly swerved from the basis which is founded in na- 
ture, reason and revelation. The author of Christianity and the scheme 
of salvation was perfect and complete ; but, even among the apostles, 
there was a strife which of them should be greatest. Diotrephes loved 
to have the pre-eminence, and there were many masters. The mystery 
of iniquity began to work, and anti-christs arose, before the close of the 
apostolic age. And, notwithstanding the pagan persecutions which the 
Christians endured for three hundred years, the bishops were grasping 
after power over the churches, and supremacy among themselves. When 
Constantine took the church into his own hands, he established Chris- 
tianity by law, and provided fat livings for the preachers. Pagans were 
proscribed, and none were admitted to offices but Christians. The 
Trinitarians and Arians, like Castor and Pollux, lived and died by 
turns, and the triumphant party would be the orthodox and the other 
party the heterodox. The contest of the bishops for mastery lasted un- 
til A. D. 606, when the Emperor Phocus conferred the title Universal 
Father, or Pope, on the bishop of Rome. Popes advanced from one 
step of power to another, until they kept standing armies, and crowned 
and dethroned kings at pleasure. 

The marriage of church and state together was unnatural ; of course 
a monstrous offspring followed. From that day until the present mo- 



580 THE WRITINGS OF 

merit it has been the grief of the humble followers of the Lamb to see 
their own nominal brethren, by force and bloodshed, wrest from infidels 
and Christian heretics their inalienable rights, by which Christ has been 
wounded in the house of his friends, and Christianity exposed to the 
hatred and scorn of a gazing world. 

In common life, a man has an inalienable right to do that which is 
morally wrong, and if his wrong injures none but himself, he is ac- 
countable to none but himself and his God. So, in the religious de- 
partment, a man has an indefeasible right to believe what is not true, and 
perform worship that is hypocritical or delusive. In either, or both of 
these cases, the supposed or real defaulter is not amenable to any court, 
either civil or ecclesiastical, to be fined or corporeally punished, or any 
way disabled, farther than the withdrawal of the fellowship of his 
"brethren^ 

The kingly and priestly- power, which was ordained for the government 
of the Theocracy of Israel, figured out and centered in the Lord Jesus, in 
the Christocracy. Christ sits upon this throne as a priest, and bears the 
glory. Fie is king -on the holy hill of Zion, and minister of the sanctuary. 
Like Melchizedec, he is king of righteousness and priest of the Most High 
God. Ministers of the gospel are never called priests in the New Testa- 
ment, in distinction from all the saints,; c-f course, nothing can- be drawn 
from the power of kings and priests, in the Theocracy, that will establish 
the right of kings or priests to be lords over the heritage of God under the 
second Testament. Holy men of God, who hare been sent by Christ Xq 
preach the word of reconciliation among men, should he highly esteemed 
in love for their works' sake ; but holy orders of men, legally clothed with 
ecclesiastical power, should be shunned like a den of rattlesnakes. The 
power and authority which is given to -church rulers, whether called 
bishops or angels, is like the power of a prudent father in his family, and 
may be called the power of influence , acquired by pre-eminent gifts, bene* 
volence and godly zeal. 

There are a number of religious denominations in the United States ; 
several of them of nearly equal weight and numbers. No one of them 
can overbalance ail the rest : which will forever be, as long as it con- 
tinues, a suf&cient barrier against religious oppression, in the old way ; 
which has been, for one sect, when it was more numerous than all the 
rest, to feel power cmd forget right, and force all others to bow down to 
their sheaf. But a new way of persecution may yet arise, and exercise all 
the authority of the jirst beast. Let the many Christian sects agree to sur- 
render their distinguishing rituals so far as for all of them to unite, and 
have Christianity to be the test for all offices in the general and state gov- 
ernments, in every department, and the horned beast will be set up. 

Nothing in this state of things (should it take place) looks like the miL 



ELDER JOHN LELAND. 581 

lennium, for there is no return of the Jews in it — the unfortunate sons of 
Abraham must all be proscribed. Professed Deists have none of the 
loaves and fishes ; and the millions in the United States, who do not be- 
lieve themselves Christians, must stand by, as hewers of wood and drawers 
of water, to pay taxes and fight battles for their Christian neighbors. But 
who are to be the Christians ? Some think infants are made Christians at 
the time of their baptism, others do not believe it. Some conclude that 
joining a church makes them Christians, but Judas belonged to Christ's 
church and was a devil. Others judge that believing the unity of God is 
the only essential ; the devil, however, believes this and trembles. Many 
measure the increase of Christians by Sunday Schools, Missionary Soci- 
eties, etc. ; but once a generation of vipers compassed sea and land to 
make proselytes. 

It should always be remembered, that the essentials of Bible religion are 
articles that lie between God and individuals, and cannot be perfectly 
known by any, but by Him who searches and knows the hearts of men and 
what is in them. But this is overlooked. Nominal Christianity, observing 
Sunday as holy time, is now to be the test ; and no man, without this 
mark, is to buy or sell, ride in the stage, float in a boat, or bear any office 
in the state. How little this sounds like the doctrine preached by John, 
JESUS, Peter and Paul. 

Should the many Christian sects in the United States drop their peculi- 
arities, and unite in the manner, and for the purposes, just mentioned, it 
makes the blood run cold in the veins to think of the horrors that would 
ensue ; for there are millions in this land of liberty that would not submit 
to disfranchisement without resistance:, clerical, awe and pharisaical grim- 
ace would not restrain them. 

It is not all that Christianity does for men, but all that it asks of them 
is a dispassionate, unprejudiced hearing, with a corresponding faith on ra- 
tional evidence^ Error always needs the props of ignorance, anger, guile, 
hypocrisy, and the strong arm of law to support it. Truth needs no such 
aid. Error of opinion ceases to be dangerous when truth is on equal 
ground to combat it. 

There was once a religious confederacy of discordant materials, com- 
posed of Libertines, Cyrenians, Alexandrians, Cilicians and Asiatics; but 
when they could not withstand the reasoning of Stephen, they resorted to 
perjury, and condemned and stoned him to death. Their great union se- 
cured the rights of none who differed with themselves. 

I close these miscellaneous sketches, by observing that we have cause 
of gratitude that we have now a president who was chosen by the people,, 
and who is seeking their good. His message and veto show his depth of 
thought, his independence of mind, his attachment to republicanism and 
love of economy. May his life be preserved, and his usefulness con- 
tinued ! 



582 THE WRITINGS OF 

While the heads of departments are all at their posts discharging their 
respective duties, we have a watchman in Congress, guarding our religious 
rights, before whose arm the intrepid Tecumseh fell, and before whose re- 
ports the clerical hierarchy blushed and gnashed his teeth. 

When Jackson shall have finished his administration, there will be none 
living, young enough to be president, who had any hand in the revolution. 
ary war. A generation will then take the lead, who never saw the works 
which were done by Moses and Joshua. If they will have a king to reign 
over them, that they may be like other nations ; or a whole life or hered- 
itary aristocracy, with an established order of ecclesiastics, so it will be. 
We can only weep all night, like Samuel, in view of the apostacy, but must 
always keep in mind that our descendants will have the same right to choose 
a government for themselves that we or our fathers have had, 

The world stood before we were born. It has been our home until now, 
and will be so until we die. When we are gone the way of all the earth, 
it will be the habitation of our descendants. While we live, let us serve 
our generation by the will of God ; and when we fall asleep, He who 
made the world will take care of it until the consummation cf all things, 



ELDER JOHN LELAND. 583 



THE RESULT OE OBSERVATION." 



" I said I will be wise, but it was far from me." — Solomon. 

The highest claimants of internal rectitude and perfection generally 
discover the greatest ambition to carry their points and increase their 
party. 

He who loves to hear no person praised but himself, is an enemy to all 
but himself. 

Boldness without modesty is arrogance. Modesty without boldness is 
sheepishness ; but boldness tempered with modesty, forms an amiable 
character. 

When dissentions and party strife arise in religious societies, no one 
owns or knows himself to be a partisan ; each one conceives himself to 
be laboring for the general good. At such times truth cannot enter, and 
the historian must drop his pen, until the storm is over. 

To pray to be heard and seen of men, and to preach for name and fame, 
is Christianity inverted. 

The elaborate disquisition — the pompous style — the handsomely turned 
period, with polite gesticulation, may gain admiration among the light- 
minded ; but conscience slumbers, and piety starves amidst it all. 

For a preacher to be honest before God and man, and preach what he 
has been taught and does believe, is so essential to his work, that even a 
suspicion of his honesty with his hearers, prevents all good impression. 

He who murmurs in adversity will be unthankful in prosperity. 

The suicide kills one, the murderer kills two. The first does no vio- 
lence to the will of the slain ; the last does. Suicide costs the state little 
or nothing ; murder costs much. 

Extract from preachers all the zeal to proselyte and increase party — all 
the love of fame, to be called Rabbi, and all the love of ease and good 
living — and how much remains for Christ, of genuine piety and disinter- 
ested charity ? 

Many labor hard to find the art to be honest, while they cast the work 
and burden on others, and secure the profits for themselves. They make 
treaties with their consciences that they may pursue their course with 
peace. 

* Published in 1830. 



584 THE WRITINGS OF 

A young preacher should fervently seek and pray for holy zeal : and 
yet, unless his mind is stored with the holy scriptures, and the sense thereof, 
he will be a lean old man. 

Never do any thing that you doubt the correctness of, unless your doubts 
are greater, that a neglect will be criminal. 

It is one thing to believe a doctrine, or system, from the force of argu- 
ment, and another to believe what God says, and the heart feels. It is 
hard for a saint, at all times, to realize and appropriate to himself, that 
which his judgment acknowledges to be true. 

It has been the strife of Gentiles, Jews and Christians, to reconcile the 
eternal designs of God with the freedom of the human will. Perhaps a 
better solution cannot be given, than to say, it was the eternal design of 
God, that the will should be left free to act, yet accountable for the right 
use or abuse of its powers. This solution may lead to questions irresolv- 
able, and may have bearings hard to dispense with ; but that salvation is 
of the Lord, and condemnation of creatures, is certain. God's grace is 
free : his wrath is conditional. 

Sin has so completely deranged all the faculties of the soul, and sunk 
men into such a horrible pit, that any scheme which the limited, dark mind 
of man can comprehend, would be insufficient to save — a scheme founded 
in infinite wisdom, and executed by omnipotent power, through boundless 
love, was necessary to restore. This scheme the gospel exhibits, and 
those who believe in it find deliverance ; but who but God understands it 
in all its parts ? How unsearchable are his ways, and his judgments past 
finding out ! 

Internal religion is always the same, and always will be. External re- 
ligion changes : sometimes by the command of God, and often by the 
weakness of men. The Mosaic worship was from Jehovah. Moses was 
faithful in all his house, and built the tabernacle according to the pattern 
shown to him in the mount. But when the state of the tribes was changed, 
David was inspired to modify the Mosaic worship for the convenience of 
the Israelites, and the whole of it was abrogated when the kingdom of the 
Messiah was established. That the externals of Christianity have been 
changing by men, needs no proof but to reflect on what has been, and to 
survey what now is, 

When a preacher is annointed with a holy unction, viewing the charac- 
ter of Christ and the worth of souls, it will alter the tone of his voice, 
change his countenance, and fill his eyes with pity ; but for a man to affect 
all this when his heart-is not in it. is but hypocrisy in himself, and disgust- 
ful to his hearers. 

" And I will put enmity between thee and the woman, and between thy seed 
and her seed : it shall bruise thy head and thou shall bruise his heel" 
That this is a declaration of the Messiah, who was the seed of the woman — 



ELDER JOHN LELAND. 585 

the seed of Abraham — the seed of David, born of Mary, admits of no 
doubt ; but that it was a gracious promise, made to Adam and Eve, is not 
so evident. The Lord God was not speaking to the new made pair, but 
to the serpent, and the words are not a promise of pardon, but a denunci- 
ation of the conquest of Christ over Satan, at the expense of a little bruise 
in his heel, (his human nature.) It is possible that Adam and Eve stood 
near enough to hear what God said to the serpent, and catch a gleam of 
hope from what they heard ; but of this we have no certain proof; nor is 
there any assurance that the Messiah was ever revealed to any before 
Abraham, who saw his day, and was the father of all that believe. That 
all who were saved before Abraham, were saved through Christ, is cer- 
tain ; but, like heathen, or infants, they might be saved by the merits of 
one who had not been revealed to them. 

Some parts of the scripture are written in a chain of logical argument, 
but other parts are written like a string of pearls, one truth following an- 
other without any dependence upon it. 

Men should remember that their beasts of service are not endowed with 
reason ; yet treat them in a manner for which they could not reproach 
their owners with cruelty and unkindness, if they were reasonable crea- 
tures. 

The seas abide within their limits, and stay their proud waves at the 
bars and bounds prescribed for them ; but men revolt and break over the 
moral bounds of their obedience. 

The covetous man despises him who is indolent, and the lazy man ab- 
hors the covetous. The first pleads wants, pinches and hard times, to cloak 
his covetousness : the last pleads bodily infirmity to excuse himself from 
labor. If we know a man to be covetous, we are forbidden to eat with 
him ; and with the lazy man, we are to keep no company, that he may be 
ashamed. 

A man of profound learning will easily understand an ideal discourse, 
though dressed in rustic language. He prefers rich ideas to flowery ex- 
pressions, but when both unite, he is not straitened. But when men of 
vulgar habits hear subjects investigated in a lofty style, though the speaker 
delivers mysteries of great worth, yet they are unedified. They have to 
stretch their thoughts so hard to understand the language, that they lose 
all the impression of the ideas. Many, however, are to be found, who will 
applaud that the most, which they understand the least. 

Is open space a creature, or is it eternal ? If it is a creature, when was 
it created ? and what existed where it now is, before its creation ? If it is 
eternal, what shall we say 1 

When preachers are divinely impressed to carry the gospel to a desti- 
tute people, affliction may attend them, but good success will follow. But 
when missions are formed on human calculations, or with colonizing views, 

74 



586 THE WRITINGS OP 

the disasters of the crusade, or the cruelties of South America, come into 
mind. 

Some men's tongues are like race horses, the lighter the load, the swifter 
the speed : but the tongues of other men are like dromedaries, the heavier 
the burden, the more fleety the beast. 

If the first sin arose from a sinful cause, it seems there was a sin before 
the first sin. But if the first sin proceeded from a holy cause, then the 
law of nature was inverted. Sin has certainly taken place in a manner 
that justifies God, and casts all the blame on the transgressor. But this 
lesson is hard to read, difficult to spell, and must be skipped. 

Neither money, nor the love of it, was thereof of all evil, for evil existed 
before the value of the precious metals was known : but since money has 
been coined and became current, it so completely answers all things, that 
the love of it is the root of lying, deceiving, perjury, stealing, robbery, war, 
and every kind of murder. It is difficult to find a man with as much money 
as he wants, or as much religion as he needs. 

Preachers are in the habit of using home made scripture, which is not 
biblical. As death leaves you, so judgment will find you. Purchased grace, 
purchased salvation, purchased the love of God. God gave his Son out of 
his own bosom. Little children love one another. Covenant of grace, 
covenant of redemption, etc. Words are valuable, but ideas founded in 
truth are more valuable. 

Contentions often arise in churches, neighborhoods, and between man 
and man. At such times Satan places himself between the two adverse 
parties, and when the parties look at each other, instead of seeing them as 
human beings, they see nothing but Satan. At such times, all means used 
to effect a reconciliation, only tear the scab from the sore. Absence from 
each other, time and lonely reflection are the best remedies. Let the con- 
tention die of old age. 

Man is a complex creature, having a body of clay, possessed by a quick- 
ening spirit, which two are connected with a rational soul. To describe 
the union of these parties, draw the line of demarcation, and give to each 
its proper due, is beyond the reach of my pen or thoughts. The body, 
however, being animated, has involuntary and voluntary motions. The first, 
including the beating of the heart— the vibration of the arteries — the 
springing of the nerves, etc., are neither effected nor prevented by the 
will. The last, comprising the movement of the various members, organs, 
and the whole body, is governed by the will, and are, therefore, contingent. 
The winking of the eye partakes partly of both ; it performs without the 
will, and yet may be hastened or checked by it. This stricture on man 
reminds me of the marvellous scheme of salvation. The contrivance of 
the plan — the incarnation of Christ — the atonement made by the death 
and resurrection of Jesus — our being born again — the resurrection from 



ELDER JOHN LELAND. 587 

the dead, etc., are all the works of God, and the will of man is not con- 
sulted about them : in these things, man neither assists, nor resists. But 
when a sinner is changed by grace, the powers of his soul are voluntarily 
employed in the service of God. He strives as ardently, hears as atten- 
tively, sacrifices as freely, denies himself as readily, repents as sincerely, 
and chooses the good part as voluntarily, as if the work was all his own. 
God calls effectually, and the sinner runs willingly. 

Read Romans, xii., from verse ninth to the end, and challenge all the 
wits and wise men on the earth to produce an equal number of salutary 
precepts in a form so condensed. The diction of the Bible cannot be imi- 
tated by human effort. 

Grievous afflictions are not always sent as a scourge for crimes commit- 
ted, but sometimes as preventives from crimes. Paul's thorn prevented 
his pride. 

A FAMILY PRAYER. 

That God would secure — 

Our houses from devouring flames, 
Our property from thieves and knaves, 
X)ur bodies from disease and pain, 
Our souls from guilt and every stain. 

He that believes in the word of God, saves his soul ; but he that be- 
lieves in the word of speculators, loses his interest. Let God be true, but 
every man a liar. 

It is not reasonable to believe that the original copies of the Old and 
New Testaments are now in existence : the ravages of time have destroyed 
them. And, (whatever may be said of the superintendence in the trans- 
criptions and translations of the Bible.) the highest claim that any Jew or 
Gentile can boast, is, that he possesses a careful transcription or transla- 
tion by uninspired scribes. 

I have seen many revivals of religion in my life; some singularities have 
attended each of them to distinguish one from the other. When the minds 
of the people are strongly excited, in some things they go to excess. Not 
making a just distinction between the truth of God and the corruptions of 
men, they call all gold that glistens. That enemy of man, who seeks to 
check religious zeal, if he cannot succeed therein, will drive them on to a 
zeal, not according to knowledge. As far as this phrenzy of zeal prevails, 
so far the zealot will condemn the moderate Christian, while the last, in 
his turn, will brand the other with enthusiasm. I have found in myself, 
-and discerned in others, that holy zeal and vain ambition, (though discor- 
dant in nature,) will rise and fall together. When religion is low, and my 
spirits are dull, I have neither zeal nor ambition to rise : but when my soul 
is enlivened, and a prospect of success is before me, ambition cries, "now 
stretch your wings — fly high and immortalize your fame." 



588 THE WRITINGS OF 

When a preacher exhibits with a dull spirit — small ideas — scattering 
arguments, and poor voice, his old man is ashamed, and his new man is 
starved ; but when he is fresh anointed — speaks as he ought to, in power 
and demonstration of the spirit— commending himself to every man's con- 
science, in the sight of God, his new man is fed and refreshed ; while the 
old man triumphs with a boast, "how finely I have preached." 

Nothing is so valuable as simple truth. The heathen were so well con- 
vinced of this, that they worshipped the goddess, Truth, stark-naked. To 
diminish, to exaggerate, or give false coloring, either by word, gesture, 
doubtful accent, or any kind of inuendo, to plain truth, is satanical. He 
who professes a regard for the truth of God, (which the Almighty has 
confirmed with an oath,) and is not in the habit of speaking the truth with 
his neighbor, gives his profession the lie. 

For nearly six thousand years, the bans of marriage have been pub- 
lished between mouths and victuals ; and all the lids, doors, locks, bolts, 
high duties, non-intercourse and embargoes, that can be devised, are in- 
sufficient to keep them apart. They were made for each other. He who 
has nothing to bestow, will never be troubled with hangers-on. 

To be concise and perspicuous, is the excellence of speaking or writing ; 
loquacity and obscurity are the contrast. 

Many errors are committed for want of good breeding and proper re- 
flection ; but the worst are committed through ill design. 

A man has a civil right to do that which is morally wrong. 

A man's speculative opinions effect not his moral standing in society. 

There are many vicious tempers, which the discipline of the church, 
and the penal laws of the state cannot prevent nor punish ; but every 
mental evil, though ever so subtile, is condemned in the gospel. 

The promises made in the covenant of works are conditional ; which 
conditions, men can perform by the exertions of their natural powers, 
But, in the new covenant, all the promises of God in Christ Jesus, are 
yea and amen, and do not rest on the works of men for their accomplish- 
ment. " I will give them a new heart — I will be their God, and they 
shall be my people — I will never leave them — their sins and iniquities I 
will remember no more, etc." To apply the promises. of God, made in 
Christ to the contrite, unto those who are seeking to be justified by the 
works of the law, is giving that which is holy unto dogs. Natural, prov- 
idential, and national blessings, are promised to men upon their obedience ; 
but pardon of sin, justification, eternal life, and all the blessings of the 
new covenant are promised in Christ, through grace, and not as a re- 
ward. 

In civil life, if a young man has not the faculty to make himself, he 
would not be able to keep himself after others had made him; so also 
in the religious department ; if a man does not rise to eminence in the 



ELDER JOHN LELAND. 589 

ministry, by the energies of his own mind, all the academical gloss that 
could be put upon him, would not. make him shine. It is folly for men 
to hold up a man to whom God has given no legs. 

The temple of Diana]was two hundred years in building ; but Erostratus 
burnt it down in one night, to gain for himself a great name. Emped- 
ocles cast himself into Etna's burning mouth, that he might defied. 

The nations have been reduced to vassalage, and the earth soaked with 
blood, to raise the fame of cruel monsters, in the shape of men. But 
how can men believe or be happy, " who receive honor, one of another, 
and seek not the honor that comes from God alone." God honors the 
humble, and abhors the proud. Abundance of pride is to be seen among 
religious sects ; each one striving for the mastery ; and much strife among 
the preachers, who shall be greatest. How hard such preachers labor to 
make God's stream turn their own mills. Was I free from this vile am- 
bition myself, I should esteem others better than myself, and rejoice to 
see them increase, though I decreased myself. Then I should not preach 
myself, but Christ Jesus the Lord ; and do nothing through strife or vain- 
glory, but in lowliness of mind. 

If ye have bitter envying and strife in your hearts, glory not, and lie not 
against the truth. From these pernicious tempers, the hearts of saints 
are not secure. When they are beset with the fiery darts of envy and 
strife, they will seem to possess two hearts. Their judgment, reason, 
and all the goodness that is in them, will condemn those vile passions, 
while their corrupt spirit is harboring them. At such times, if a man 
glories in his goodness, without confessing his vileness, he lies against 
the truth. How common it is for those who give the greatest evidence 
to others that they are governed by ambition, envy and strife, to make the 
boldest declarations of their purity, merely from thsii reason; when their 
inside heart will whisper, " envy and strife are here.'' Or if they con- 
fess their mental evils, it will be in a studied manner ; calculating more 
to gain applause for their honesty and humility, than to bemoan themselves 
in dust and ashes. 

Innocence is better than repentance ; but, after a man has transgressed, 
repentance is the best quality which he can possess. When one man has 
injured another, if the injurious honestly confess his error, without any 
evasion or design, it will disarm the injured of all revenge ; should the in- 
jured, in such a case, refuse the hand of forgiveness, he himself would be- 
come the injurious party. 

Peter committed an overt act when he cut off the ear of Malchus, and 
was exposed to punishment for assault and battery. This he knew, and 
followed afar off. His denial of Christ, was not the effect of ill will, but 
fear of punishment for what he had done. He lied, and swore to the lie, 
to secrete and screen himself from prosecution. Two reasons may be 



590 THE WRITINGS OF 

assigned why he was not arrested. First, the enemies of Christ were so 
intent to destroy him immediately, that minor subjects were hardly noticed. 
Second, the miracle performed by Christ, in healing the servant's ear with 
a touch, must have had a solemn impression on all who saw it. Had Mal- 
chus gone to a magistrate with a complaint, what evidence could he have 
given of any abuse, when both his ears were whole upon his head ? Had 
he subpoened the witnesses who saw the whole affair, they must have told, 
not only that the ear was cut off, but who it was that healed it, which 
would have operated greatly in favour of him whom they were determined 
to crucify. 

In this event, the weakness and wickedness of the disciple, and the 
goodness and God-head of the master, are evidently seen. The historian 
has not informed us whether the ear which was cut off, was placed to the 
head from which it was severed, and stuck fast and sound, or whether an- 
other ear was created and fixed in its stead. In either case, the miracle 
was striking, and the conviction irresistible. 

A question. If man, in his primeval innocency, was subject to be se- 
duced by a tempter, to do that which was morally wrong, why cannot fi 
man in his corrupt state, by the stimulus of a prompter, do that which is 
morally right 1 Are the natural powers of man impaired by sin ? or does 
he possess a self-determining power over his own will ? 

Law is founded in justice, and has nothing to do with mercy ; henc^ 
he that despised Moses' law, died without mercy. The law of God, (com- 
monly called the moral law,) is the eternal, unalterable rule of right : 
which arises from the relation that exists between God and man, and be- 
tween man and man; and will be binding as long as the perfections of 
God, and faculties of men, continue. This law enjoins on all rational be- 
ings, that which is proper for them to believe and do ; and, any trans- 
gression of this law is sin. Under this law, Christ was made, and was 
perfectly obedient unto it. But the word law, (in Bible style,) is not al- 
ways used in this definite sense ; but, as the whole law of doctrine, in- 
cluding precepts given, grace bestowed, promises made, and pardons grant- 
ed by him who is law-giver, king, and judge. The whole administration 
of the divine government is called law ; and this law is perfect, converting 
the soul. 

The mind of eveiy creature is, and forever will be limited to certain 
bounds. Universal science is peculiar to God alone ; some men, however, 
have intellects and research approximating to angels ; while others are 
stupid and obscure, rising but a small grade above the brutes. Every 
man is not a Solomon for wisdom, nor a Paul for divinity. It is possible 
for a preacher to entertain a congregation thirty years with new subjects 
every sermon ! If so, his mill must stand on the living stream, for his 
head of water is insufficient. Is it necessary or advantageous that he 



ELDER JOHN LELAND. 591 

should have a store of novelty sufficient for so great a variety ? If he 
can bring out of the treasury some new things with the old, will not that 
answer ? Are there not many pairs of chapters, sections and verses, in 
the Holy Scriptures ? Did not Jesus use the same words three times in 
prayer ? Did not Paul's hearers desire to hear the same words again ? 

These arguments, however, should not be used as a cloak for ignorance, 
or as a covert for indolence in searching the scriptures and meditating 
thereon. 

With regard to myself, my talents are small ; I can, nevertheless, preach 
a few sermons to the same congregation, as independent of each other as 
need be. Afterwards, I take part of one, and part of another, with a new 
text, to keep up the idea of variety. And when all other aids fail, I gain 
some consolation from the poor memories of the people, concluding they 
may have forgotten what I remember is the same. 

Archippus had personal accomplishments, and abundance of wealth ; 
yet Clarissa refused his hand, because his mind was lean and sordid. Her 
sentiment was fixed, that it is the mind which makes the man, and she would 
not be connected with a man who possessed nothing but external show. 
So, also, in the religious world, many rise to high preference and fat liv- 
ings, who are lean divines. A Bunyan, who is taught of God and versed 
in scriptures, will enrich the world more than many of them. Milton 
has said before me, "that Christ and his illiterate apostles used to travel 
afoot, but now doctors of divinity are driven by the devil in pompous car- 
riages. 

Mero has a poor constitution, but is a great student of botanyand phys- 
ic ; the quality of every plant and drug in the apothecary's shop, he seems to 
understand ; but, remains sickly in himself, and useless to others. Domus, 
on the other hand, is robust, healthy, and useful to others, as he enjoys com- 
fort and ease in himself; so, likewise, he employs himself in doing good 
to others. His motto is, " that health is better than the study of med- 
icine." So, among religionists ; some, like Mero, are studying all the 
subtleties, dogmas, and metaphysical hair-splitting of theology ; stretching, 
lopping off, twisting, suppressing, adding, and altering, to support their 
favorite hypotheses and systems ; and thus spend their days in inquie- 
tude and unprofitable vexation. While others, like Domus, stretch not 
themselves beyond their measure, or meddle with that which is too high 
for themselves ; but, believe that which is plain, and do that which is right, 
and leave inexpressibles, inconceivables, and incomprehensibles, to settle 
their own accounts. In cases like these, I judge that the disciples of 
Mero are possessed with that knowledge which puffs up, while the follow- 
ers of Domus enjoys that charity which edifies. 

What was Jehovah about, eternal ages before creation began ? Where, 
or what shall I be millions of ages hence? 



592 THE WRITINGS OP 

Loud words and long harangues, cannot make truth out of error ; nor 
are the most brilliant talents always listed on the side of truth. 

Wit is one thing, and wisdom is another ; when they unite, a Franklin 
is formed. In such instances, wit makes wisdom pleasing, and wisdom 
makes wit profitable. 

Genius and research are not always connected with firmness and per- 
severance; when they are, they produce a Jefferson. 

In scientific, political, and religious departments, good men are seek- 
ing to escape manifest errors, and finding out hidden truth. And it is 
most likely that the consummation of all things will find men in the 
pursuit. 

If men acquire the certain knowledge of but few things, in seventy years, 
eternity will be a long school to learn the rest in. 

The most that gospel preachers can claim since the age of miracles 
has ceased, is the ordinary influence of the Holy Spirit ; those who set 
up for a higher claim, fail in their evidence, and prove only that they are 
infected with enthusiasm. That sinners are criminally guilty, is certain ; 
but, most of the severe reproofs which uninspired preachers give them, 
are, (at best,) mixed with too much arrogancy in the preacher, and 
raise too much the indignation of the hearer. Let the preacher view 
himself a brother-sinner to his hearers; and view sin as a great misfor- 
tune, as well as a crime ; and, out of pity and love, persuade, and pray 
the sinner to be reconciled to God, if he wishes to do him good. 

Virtus est medium vitiorum. Formality and fanaticism, like the two 
thieves on either side of Christ, are reviling him, and casting contempt in 
his teeth. The formalist grounds his hope of heaven on the rituals he per- 
forms, the time he spends, and the charity he bestows in the line of reli- 
gion. Redemption by the blood of Christ, justification by his righteous- 
ness,*and being born again, are objects of minor consequence with him. He 
is not distressed with a hard heart, oppressed with guilt, or attacked with 
unbelief. He feels not the corruption of his nature, nor is his heart bro- 
ken for sin. He has not learned that he cannot come to Christ except he 
is drawn by grace, nor has he received the spirit of adoption to cry Abba 
Father. He may be forward in joining the church, and zealous in the 
duties of his profession, and, after all, have only the form of godliness, 
without feeling its gracious influence. To such a man, Christ and his 
cross are but empty names. 

The fanatic, on the other hand, places his hope on great revelations, 
burning zeal, singularity from the world, and the persecution he meets 
with. His zenl is not tempered with love, but has an alloy of bitterness 
with it; and his language is, " come and see my zeal for the Lord of 
Hosts." As he receives his knowledge immediately from God, or from a 
source beyond the reach of others, in his own view, all reasoning with him 



ELDER JOHN LELAND. 593 

is in vain. His singular revelations or advantages qualify him to be 
teacher, but not to be pupil ; convey the idea to him, that you have 
got before him, and he must learn of you, and his spirit will rise at 
once. In fine, there are so many grades of formality and fanaticism, 
which work so subtlely, in so many ways, by the sleight of hand, that it 
is beyond my ken to develop the subject. May a gracious God deliver 
me from every fatal error, and guide me in the right way. 

Among the many ten thousand things which exist in the natural world, 
the causes of which cannot be ascertained, the case of the mistletoe is not 
the least. This evergreen shrub is found living in the crotch of an oak, 
or some other tree, but there is no evidence that it proceeds from the pec- 
cant humors of the tree, nor can any man tell where it comes from. So in 
the moral world, sin does exist — I see it — I feel it, but the first rise of it 
is enveloped in the dark. 

The language of simple tyranny is, " I will do as I choose, and you 
shall do as I say." The bigot says, " nobody is always right but 
myself.'' 

The apple is some time rising from the bud to its full size, after which, 
by ripening and mellowing, it grows richer, until it begins to rot. So with 
the mind of man ; it rises by degrees to its full height — then grows candid 
and forbearing — and then decays in age. 

Quick perception, deep research, lively fancy, strength of memory and 
soundness of judgment, are the attributes of a great man. 

Some men think more than they read. Others read more than they 
think. Those who practice both, grow wise. Those who follow neither, 
remain ignorant. 

So far as pride restrains overt acts, promotes industry, and labors to ob- 
tain a good report, it is a virtue ; but when it rises in rebellion against 
God, contempt of fellow creatures, and self-exaltation, it is the blackest 
vice. 

The sermons and discourses of some men remind me of Solomon's car- 
go, containing partly the precious articles of gold, silver and ivory, and 
partly the folly of apes and peacocks. Some declaimers are half fop and 
half sloven. Let the defects of others teach me wisdom. 

When polemical writers, on religious subjects, are wanting in plain 
■proof, they put on holy awe, call in the aid of sophistry and anger to sup- 
ply the lack of argument, pour out defamation on their combatants, and 
call the whole of it "zeal for the Lord of Hosts." 

The world abounds with religious bigotry, and bigots are degrading 
each other. Some, however, profess to counteract the current, by con- 
stantly preaching against all bigots and bigotry ; not duly considering that, 
while other sects of bigots are fighting each other, they themselves have 
taken the bigot's dagger to fight all the rest. 

75 



594 THE WRITINGS OF 

In rare instances, men of exalted worth, meet with universal praise ; 
but, in most cases, real merit and disinterested benevolence, are the 
surest pledges of calumny from the envious, and reproach from the un- 
grateful. 

Homer, the father of poets, who has enriched the world with his song, 
was himself a beggar. Luther, the great reformer in Europe was a poor 
man. Jefferson, the greatest statesman that the world ever produced, died 
insolvent. Paul, the chief apostle of the Gentiles, had no certain dwelling 
place — was hungry and naked — poor, yet making many rich. But ten 
thousand such instances fade away, when compared with the grace of our 
Lord Jesus Christ, who, though he was rich, yet, for the sake of rebellious 
traitors, became poor, that they, by his poverty, might be rich — might be 
pardoned and become the sons of God — receive an inheritance, a kingdom, 
a crown of life. 

The KINGDOM, spoken of one hundred and thirty-four times in the 
New Testament, taken in all its parts, includes the King, his subjects, his 
laws, his pardons granted, his grace bestowed, the fruits of his spirit, and 
the glories of heaven. Sometimes one part is most emphatical, and some- 
times and another. It is called the Kingdom of Heaven thirty-three 
times in Matthew's gospel, and nowhere else in the New Testament, 

In some governments, universal toleration is granted to all kinds of re- 
ligious opinions. This sounds humane and benevolent, but has a deadly 
root. If government has power to grant it as a favor, it has equal power 
to withhold it. In such cases, the citizens enjoy their liberty by a tenure 
no better than the good will of those in power. But the freedom of re- 
ligious opinions, not only with societies, but with individuals, is a right in- 
alienable, that cannot be surrendered. Of course, no government can 
tolerate or prohibit it but by tyrannical usurpation. If men commit overt 
acts under a pretence of religious impression, let the magistrate punish 
them for the overt acts, and pity them for their delusion. 

Rev. Daniel Marshall, who died in 1784, was not formed for brilliancy 
of talents, but much revered for holy zeal and fervent labor. When he 
■was in company with a circle of preachers, if he discerned too much levity 
among them, he would say, " stop, my brethren, and let us examine our- 
selves, whether we are in a right temper of mind, in case a broken-hearted 
sinner should come into the room, and ask us the question, what shall I do 
to be saved ? Ye servants of the Lord, pray for me — would it not put us 
to the blush V Let a preacher possess the spirit of his profession, and 
such an address would make him glad to see the grace of God ; but, if he 
has got out of the work, it would fill him with dismay. 

The ravages of age reduce the eagle to a dollar, the dollar to a cent> 
and the cent to nothing. Well, we brought nothing into the world, and 
can carry nothing out of it. 



ELDER JOHN LELAND. 595 

Mention is made of the Book of the wars of the Lord, Num. xxi., 14. 
The Book of Jasher, Joshua, x., 13, and 2 Sam. i., 18. The Book of Na- 
than, the prophet, and the Book of Gad, the seer, 1 Chron. xxix., 29. The 
prophecy of Ahijah and visions of Iddo, 2 Chron. ix., 29. The Book of 
Shemaiah, 2 Chron. xii., 13. The Book of John, 2 Chron. xx., 34. The 
Books which Paul left at Troas, 2 Tim. iv., 13. His Epistle to Laodicea, 
Col. iv., 16. The prophecy of Enoch, Jude 14. 

It is common for the rising generation to exert themselves to destroy 
the habits, modes of faith, and fine-spun systems of those who have gone 
before them. In this strife, what the young call improvement, the old call 
apostacy. The young conclude that the old are biased by tradition. The 
old judge the young are after new-fangled notions. The young see super- 
ennuacy in the old. The old discern the want of experience and sober re- 
flection in the young. 

Faith has a strong back — hope a silver tongue — charity a soft hand — 
humility a bending knee — contrition a tender heart — zeal a nimble foot — 
patience a placid countenance. Joy has sparkling eyes, and prayer uplift- 
ed hands. 

When a prisoner is tried for his life, the court feel an awful responsi- 
bility to God, their country and the criminal. It is happy for the court 
and for the criminal, that neither judge nor juror, in his official capacity, 
has anything to do with the soul, conscience, heaven or hell. There are 
but few crimes, if any, that should be punished with death. Penal laws 
should be few. If laws are not fraught with humanity and goodness, as 
well as justice and severity, they will be abhorred, but never revered. 
Hence, in countries where penal laws are abundant and cruel, crimes are 
the most frequent, and vice the most predominant. 

Human eyes are not strong enough to read much in the upper book of 
the eternal purposes of God, but sufficient to read in the lower book of the 
duty of man. Servants should not pry into the designs of their masters, 
which they cannot understand, but obey their commands, which are made 
plain. 

He who minds his own business, and is not a busy-body in other men's 
matters, bids fair to draw a pension for his labor. 

Tell your children what you believe, and why you believe; but be 
sure to instruct them how to believe : viz., to hear dispassionately both 
sides of the question, not* biased by the greatness or goodness of others, 
regarding neither frowns nor flatteries, promotion nor disgrace, but yield 
to a preponderance of rational evidence. 

The bird of Galbus is possessed of that singular property, that, when 
a man, infected with the yellow jaundice, looks upon it, the bird im- 
mediately dies and the man recovers. So the death of Christ gives 
eternal life to those who look unto him. 



596 THE WRITINGS OF 

*' He can't be wrong whose heart is in the right.** 

Are these words of the poet true ? The heart of King Asa was per- 
fect all his days ; yet he acted foolishly — was wroth with the prophet 
who reproved him — put him into prison, and oppressed some of the 
people in a rage. Was he not wrong in all this? Do not error, laws 
and usages of the most pernicious tendency, often proceed from good 
men, in which they think they are doing God service 1 Let history 
and observation answer the question. 

"All their works they do to be seen of men." A rich man of my 
acquaintance gave a bell-clock to the town where he lived ; afterwards 
he was solicited to bestow a favor for another purpose. "No," said 
the man, "when I bestow my gifts, I love to hear them ding, ding. 5 * 
Let those who subscribe large sums for Bible, missionary and education 
societies, ask themselves whether they would do as much if there was 
no register and publication cf their donations, to ding, ding the sound 
abroad ? 

Some men are so lavish in their conversation about religion, and so 
urgent to others, while inattentive to the spirit and practice of the gos- 
pel themselves, that fears arise whether their liberality will not leave 
them in poverty. Let not this, however, stop the mouths and check 
the exertions of those who are spiritual and sincere. " Let the words 
of my mouth, and the meditations of my heart, be acceptable in thy 
sight, O Lord, our gracious Redeemer. 

In civil life, some men calculate well, but fail in their enterprises 
for want of corresponding labor. So in the ministerial department^ 
some ministers form sublime ideas of the character and work of a 
preacher, but neglect the life and labor which they eulogize; while 
others labor abundantly, but, for want of prudent calculation, lose the 
reward. 

A man who has not many inherent ideas, and bat a few borrowed 
ones, having but a small vocabulary of words, will never excel as an 
orator. His orations will be vox el praterea nihil, a voice and nothing 
else. Honest humility, however, in homely dress, is more to be ad- 
mired than licentiousness, adorned with all the figures of rhetoric. 

All the aid that conscience asks of government, is to be let alone. Time 
and experience have found that the only way to prevent religious oppres- 
sion, is to exclude religious opinions from the civil code,,. 



ELDER JOHN LELAND. 597 



OATHS 



A man, by the influence of education and tradition, may be so strongly 
persuaded that the dogmas and system which he has embraced are cer- 
tainly true, as to seek no further for evidence of their truth, but only for 
arguments to support them. He has been taught what to believe, but not 
how to believe. He whoiionestly seeks for truth, must candidly hear both 
sides of the question, without any prepossession to turn the scale, and 
form his result on a preponderance of evidence : remembering, at the 
same time, that he may be imposed upon by the items of evidence given, 
or by the weakness of his mind in his conclusions. 

Keeping this in mind, I shall make some inquiry on the nature of oaths. 
The great Jehovah is represented as often swearing ; and, because he 
could swear by no greater, he swore by himself. The oath runs, " as I 
live, saith the LORD," or, "by myself have I sworn." Many of the 
promises and threatenings of the Almighty have conditions expressed or 
understood in them ; and, when they are not fulfilled, it is said that God 
repents. But, whenever he swears by his own eternal existence, no con- 
ditions change his course, the thing will certainly be accomplished. 

The Lord Jesus, in substance, swore many times. The double asseve- 
ration, " Verily, verily," is found twenty-five times in John's gospel, 
which is very little inferior to an oath. 

In the Mosaic institutions, oaths were imposed on the people to " end 
all strife," as the last resort to obtain the truth. Sometimes they cleared 
themselves by their oaths, and sometimes they cleared or condemned 
others. If they swore falsely against any man, and their testimony tended 
to minor punishment or death, and the testimony was proved to be false, 
the punishment which the witnesses sought to have inflicted on the defend- 
ant was to recoil on their own heads, whether it was fine, stripes or death. 

In the United States it is generally believed that the laws given by 
Moses were not binding on any nation but the Israelites. No other na- 
tion has ever adopted, them. That kings are born with a divine right 
to rule, is not believed among us. Our government is formed on an- 
other principle. Our institutions recognise the sovereignty of the peo- 
ple. That all power is vested in them, and by them given to all the 



* Published in 1830. 



598 THE WRITINGS OF 

agents, who are accountable servants. If this is correct, it follows tha; 
no chief magistrate, legislative body, or judicial board, have, or can pos- 
sess any power, which is not found in small constituent parts among 
the units that compose the whole body ; for how can the creature pos- 
sess more power than the Creator ? The result is, that if one indi- 
vidual has the power to impose an oath on another, in a small moiety, 
then, by adding all the little grains together, officers can be created to 
coerce by oath. But where is the individual who possesses the power 
or right to compel his neighbor to tell what he does not choose to re- 
veal, by a threat of the vengeance of God if he diminishes or adds to 
the truth? 

I am ignorant of the art of Masonry. It is, however, confidently af- 
firmed by some, and denied by none, that oaths are taken by the mem- 
bers, in taking their degrees ; but who administers these oaths ? who 
has a right to do it? If they make those selemn declarations, which 
some say they do, to keep the secret, and afterwards reveal it, they, 
are very presumptuous in their protestations at first, or very perfidious 
in divulging it afterwards. But, let their oaths be ever so solemn, and 
the tortures which they invoke upon themselves ever so horrid, in case 
they falter, the whole amounts to nothing before a court of justice — 
the laws of state take no cognizance of it. The testimony of a ma- 
sonic perjurer (if so he may be called) is received as freely, and be- 
lieved as fully, as the testimony of any man ; and the reason assigned 
is, "that their oaths proceeded from a self-created power." 

Now, I ask what power there is in a republican government, or, in- 
deed, in any human government, that the people have not created ? 
But how can they establish a power without materials ? The germ must 
first exist in the individuals. In this respect, what plea has civil gov- 
ernment over the masonic institution ? 

Are oaths advantageous ? Do they tend to bring truth to light ? do 
courts and jurors place more confidence in the testimony of a witness, 
when under oath, than they would if he was not under oath ? He who 
does not reverence the truth, how can he reverence the God of truth ? 

If the testimony of a witness is proved false, let him be punished for 
his falsehood. What more is now inflicted on perjurers ? 

A great part of the conversation of men is but idle friz, which passes 
for nothing; but, when they are called upon to give testimony in a case 
where the life, liberty or property of a fellow citizen is at stake, it be- 
comes another thing. Truth generally carries an internal evidence with 
it, while falsehood, in its course, defeats itself. If neither of ihese appear 
in the testimony, would the solemnity of an oath produce them ? 

The first account given in the time of Abraham, of an oath taken by 
his steward, bespeaks the existence and caution of oaths before that time ; 



ELDER JOHN LELAND. 599 

but, whether they originated among the Pagans, out of reverence to their 
gods, or whether Jehovah first taught his worshippers the use of them, I 
cannot ascertain. They certainly have been in use from Abraham until 
the present time, which proves neither the advantage nor disadvantage of 
them. Does a man, by his oath , say, " I now speak in the presence of 
God ?" He is always in the presence of God. Does he say, " I expect 
to give an account of what I now say before God in the day of judgment?" 
This is as true of every idle word he speaks. By his words he will be jus- 
tified or condemned. Does he believe that the Almighty will punish him 
in hell if he tells what is not true 1 What more is this than all liars will 
receive when they have their part in the lake that burns with fire and 
brimstone. 

The subject is too profound for my talents, research and leisure. If 
some good friend will give an elucidation of the origin of oaths — what they 
express — what bonds they put upon the witness that he is not always un- 
der — where a republic get the power to institute and enjoin them — whe- 
ther every purpose of government and private life could not be answered 
as well without them, he shall receive my hearty thanks. 



600 THE WRITINGS OF 



EXTRACTS FROM A LETTER TO REV. JOHN TAYLOR 
OF KENTUCKY, DATED DEC. 10, 1830. 



I, John, who am your brother and companion in tribulation, and in the 
kingdom and patience of Jesus Christ, have lately received a book and a 
letter from an old friend, whom I have not seen for more than forty years, 
which gives me great satisfaction. 

You inform me of your age, your labors, your success,. the state of your 
family at large, and that your wife, Betsey, my old friend, is yet living. 
God bless her precious soul, and the body attached to it. It brings fresh 
to my mind the winter of 1779 and '80, which was the coldest winter that 
America has ever known ; and yet, to me, it was the warmest that ever 
I knew. At several other periods of my life, I have had more success 
than I had at that time, but never had the spirit of prayer and travail for 
souls, to an equal degree. It was then your dear partner fell in love with 
the blessed Jesus, and was baptized ; not to gain admission into the king- 
dom, which is righteousness and peace, but to prove her love and obedi- 
ence to him who had delivered her from the power of darkness, and trans- 
lated her into the kingdom. 

Your travels have been great, your success encouraging. " They that 
turn many to righteousness, shall shine as the stars forever and ever." 
When the ministers of Jesus shall be called to give an account of their 
stewardship, if, like their masters, they can each say, " behold I, and the 
children which God hath given me — -here, Lord, are the proofs of my 
ministry- — the seals of my faithfulness — the souls thou hast given me." 
It will be a crown of rejoicing in the day of the Lord. But, notwithstand- 
ing success is very desirable, yet the promise is made to the faithful. 
Noah, a preacher of righteousness, was very unsuccessful ; all his hear- 
ers but seven were destroyed ; but, as he was faithful, he obtained the 
promise, and became heir of the righteousness which is by faith. 

Whenever I had evidence that God had blessed my imperfect labors for 
the salvation of sinners, it has given me much more joy than the favors 
of the rich, or the applauses of the great. * * * * 

I have been reading the writing which came to Jehoram from Elijah, 
ii. Chron. 21, 12. Jehoram, the son of Jehoshaphat, did not reign, un- 
til after Elijah was translated ; but, as he carried his hands and feet with 
him, it is possible he might have written in the other world ; granting 



ELDER JOHN LELAND. G01 

this, how could he have sent his letter down to Jehoram ? It is true, that 
after this, he descended to the holy mount, and was one of the six who 
formed an assembly far more pompous and astonishing, than the millions 
of Xerxes ; but, in this case, it is hard to believe that Elijah came post 
from heaven, and dropped the writing into the letter-box of Jehoram. 
Divines think the letter was prophetically written by Elijah, before his 
translation, and left in the hands of Elisha, to be delivered to Jehoram at 
a given time. This might have been the case, for Josiah and Cyrus were 
prophesied of by name, and the work they should do, described, long be- 
fore they were born ; and yet, when we read this writing, it will pre- 
ponderate in the mind, that the writing was posterior to the crimes. Why 
may we not conclude that Ezra, or some transcriber, put the name of Elijah, 
where it should have been Elisha ? Admit this, and all is easy. 

This same Jehoram died at the age of forty years, (sec the twentieth 
verse of the same chapter,) and Ahaziah, his youngest son, succeeded him, 
being forty-two years old ; two years older than his father, and yet his 
youngest son. In 2 Kings, viii. 26, this same Ahaziah, is said to have been 
twenty-two years old when he began to reign. Dr. Gill owns there is 
an error here, not in the translation, but in the Hebrew. As I am not 
skilled in Bible mending, I shall here observe, that, considering the many 
transcriptions and translations the Bible has passed through, it is more to 
be wondered at, that there are no more errors in it. than that there are so 
many. A great part of the Bible carries such evidence with it that it is 
of divine origin, that when I read it, I feel, if possible, more than certain, 
that it is the book of God ; and, like its author, incomprehensible. How 
dim the golden verses of Pythagoras, and the morals of Seneca appear, 
when the true light shines from the Holy Scriptures. Let all the legis- 
lators, philosophers, wise men and wits, that are now living, combine to- 
gether to form a code of laws, and place it beside Romans xii., 9, 26, 
(which can be distinctly read in a minute and a half, containing hardly 
two hundred words,) and it will sink into insignificance and folly. 

The books and letters which you yourself, Mr. Chambers, and Mr Nor- 
wood have had the goodness to send me, give me to understand that there 
is a strife among you, about the ancient order of things, and the old Bap- 
tist way, which has split some of the churches, and excited the minds of 
many. In these northern climes, the strife is between the ancient order 
of free and accepted masons, and the seceding masons, which has also 
split many churches, run down many ministers, and become a question at 
the polls of elections. But, in the section of country where I live and 
preach, neither of the excitements prevail. The lot assigned me, seems 
to be, to watch and check clerical hierarchy, which assumes as many 
shades as a chameleon, sometimes requesting the civil law to support it : 
and, when that fails, denouncing the vengeance of God against all who 

76 



602 THE WRITINGS OF 

will not support their dogmas. If this does not frighten the people into 
their service, good words and fair speeches are resorted to, in order to 
deceive the hearts of the simple; and all advisable arts are practiced to 
make a gain of the populace, gain them to their party to make it strong, 
and gain their money to support them in ease and splendor. 

A new order of things has taken place in the religious department, since 
I began to preach. Then, when I went to meeting, I expected to hear 
the preacher set forth the ruin and recovery of man, and labor with heav- 
enly zeal to turn many unto righteousness. His eyes, his voice, and all 
his prayers, and deportment, gave evidence that his soul travailed in birth 
for the salvation of his hearers. But now, when I go to meeting, I hear 
high encomiums on Sunday-schools, tract societies, Bible societies, mis- 
sionary societies, anti-mason societies, etc., with a strong appeal to the 
people to aid with their money those institutions which are to introduce 
the millennium ; assuring the people that "every cent may save a soul." 
I do not wish to be the bigoted old man, who always finds fault with new 
customs, though ever so great improvements; but, when I see the same 
measures pursued that were in the third century, I am afraid the same 
effects will follow. 

I have had my day, and it is nearly over. On a serious reflection, I 
cannot much condemn myself, that I have not devoted as much of my time 
in my ministerial labors, as human and civil duties admitted ; but, have 
much cause of self-condemnation when I reflect on the languor of soul, 
and indifference of spirit that have beset me when preaching eternal re- 
alities. It is a wonder that ever a holy God should have crowned my im- 
perfect labors with any success; and yet, amidst all, I have great joy to 
think that I have not altogether " run in vain, nor labored in vain." I 
have followed travelling, preaching, and baptizing, ever since I saw you 
last, as much as sickness and family cares would admit, and have not va- 
ried materially in any thing; and now, even while I am writing, the old 
gray headed sinner has to pray, " God be merciful to me a sinner." 

Every child has left me ; myself and wife keep house alone. We have 
neither Cuffee nor Phillis to help or plague us. My wife is seventy-seven 
years old, and has this season done the housework, and from six cows has 
made eighteen hundred pounds of cheese, and two hundred and fifty pounds 
of butter. She and myself entertain a great regard for yourself and 
lady. 

Rev. John Taylor, who lives, or ought to live, in the town of Regen- 
eration, Grace-street, Penitent alley, a the sign of the cross, and next 
to glory. 



ELDER JOHN LELAND. G03 



ADDRESS 

DELIVERED AT DALTON, MASSACHUSETTS, JANUARY 8, 1831. 



This evening commemorates one of the most remarkable events to be 
found in American history. The battle of New Orleans, commanded 
by Andrew Jackson, against the British forces, will be remembered and 
admired as long as military skill, bravery, and patriotism have harmo- 
nious sounds. 

This triumphant victory raised the commander high in the esteem and 
effections of the nation, and brought him forward to the chief magis- 
tracy of the United States. On his promotion, many of his warm-hearted 
friends feared that his surprising talents were merely military, and he 
would be deficient in the cabinet. But his first message to the twenty- 
first Congress turned their fears into admiration. They now find him 
as profound in civil, as he was in military office, and greet him at the 
head of the nation, as they did before at the head of the army. No 
subject has yet arisen, since he became president, but what he has been 
able to digest ; and leaves a conviction in the minds of others, that his 
source of action is not exhausted. 

A chaplain of the southern army gave the following character to General 
Jackson : " He sits down and forms his plan ; then rises and executes it." 
Prudence and despatch are visible in all his undertakings. How unlike 
the emperor Heliogabalus, who neglected the duties of the throne, and 
spent his time in catching flies, and collecting cob-webs for public show. 
When I read his late message, among other beauties, the clause which 
recommended the pockets of the people as the best repository for revenue, 
shone with peculiar lustre. It reminded me of what I have somewhere 
read, that a certain king, who kept neither gold, pearls, nor any fine orna- 
ments in his treasury, was visited by a crowned headed brother, who wal- 
lowed in splendor at home. On the desire of the visitor to see the royal 
treasures of the frugal king, he was conducted into the treasury apart- 
ment, where little was to be seen but naked walls. Struck with astonish- 
ment, he exclaimed: "how can you support your dignity — give royal 
bounties, and maintain your army. To which the other king replied, 
11 tarry with me three days and you shall see." In the meantime the 



604 THE WRITINGS OF 

frugal king sent a request to his subjects, to bring in their bounties ; which 
was done with all speed, and consisted of gold, pearls, embroidery, and 
all kinds of riches; at sight of which the visiting king was astonished. 
-Here," said the frugal king, " is my treasure, deposited in the hands of 
those who earned it, and always at my command when the good of the 
people requires it.' 7 This seems to be the policy of president Jackson ; 
and is it possible there can be an American heart that does not respond to 
the sentiment ? 

It was but a partial reform, when England protested against the en- 
croachments of the Roman Pontiffs ; many, therefore, were non-conform- 
ists to the Episcopal establishment; some of whom crossed the Atlantic, 
and settled in New-England. These pilgrims, with all their good views, 
brought some of the drugs of the cup of the whore of Babylon with them ; 
and soon religious parishes were incorporated. Every parish was forced 
to have a preacher — all within the parish were forced to pay the preach- 
er — Sunday was established as holy time — all must go to meeting or be 
fined. Every town or parish must have a learned orthodox preacher set- 
tled, or after five years lose their charter, etc. It would take a history 
more than nineteen times as long as the one hundred and nineteenth 
psalm to narrate all this superstition, cruelty, and folly. Was the com- 
monwealth, at this time, fully purged from her old sins, we might ex- 
pect to see a pure representative democracy, which will never be the case, 
while religion is considered an adjective that cannot stand of itself. 
When will this great truth be acknowledged, that neither the legislative, 
executive, nor judicial arms of government, in their official capacities, 
have anything to do with the souls of men, conscience, or eternity ? That 
the whole design of civil government is to protect the lives, liberties, and 
property, of all the citizens? Where this is believed and acted upon, re- 
publicanism will flourish, but where it is not believed it cannot breathe ; 
and, if any call themselves republicans, and yet make use of the law as 
the sinews of the gospel, (instead of the sinner's gospel,) they are like the 
ferry-men, looking one way, and rowing another. 

Jackson is certainly the president of the people p for, more than two- 
thirds of the people gave him their votes; and, he has been, and is still 
doing, the very works that he was chosen for. When Mr. Jefferson was 
minister to France, he wrote to a friend in the United States, that it was 
necessary that there should be in every government, periodically, a rev- 
olution and civil war, to purge the government of oppressive laws and 
usages, and cast off the drones, that sucked all, and gathered none of the 
honey. This he said before he had tested the force of free suffrage. 
Now it is seen that little bits of paper, will effect that which has hereto- 
fore been gained by sword, cannon, and streams of blood. Jackson is 
now the agent in the hands of the people to execute the purgation. His 



ELDER JOHN LELAND. 



605 



vigilance to secure the rights of the people — the authority of the state 
governments, and the defined, supreme powers of the general government, 
is manifest in all his communications and actions. For his removals, how- 
ever, he is ahused by some, who like dogs, bark most when the moon is 
rising, which they cannot help. So it was in Bible times ; the shepherds 
and young lions howled, when their glory and spoil were taken away. 
The bitter complaints of dismissed officers, are proofs of the correctness 
of the principle of removals ; they prove that the complainants were 
in possession of a prize which they themselves wished exclusively to en- 
joy. When those who are out of office, and were never in, complain of 
removals, it is generally because they themselves are overlooked, or en- 
tertain a prepossession of opposition against the administration. 

The communications of the president evincing such a depth of thought, 
justice, and humanity*, as pedantry, with all its pufife cannot gainsay. But, 
say his enemies, Jackson is not the author of those messages ; Van Buren 
is premier, he does all. Be it so : Jackson had wisdom enough to appoint 
him secretary ; and how the creature can have more wisdom than the cre- 
ator, is not as plain as Euclid. This same Van Buren has been called 
the little regent — the magician — the cat that often fell, but always upon 
the feet ; and yet he has been honored by the most populous state in the 
Union with the highest offices in her gift. I cannot see how these high 
encomiums will strengthen the party opposed to the present administration. 
Supposing Jackson should die, or decline serving another term, or live 
through another term ; in a i'ew years another president must be selected ; 
and, "if the safe precedent" should be acted upon, all the encomiums 
now given to the secretary, would aid in his promotion to the presidency. 

Mr. Hamilton has informed us, that when Washington had formed his 
documents, he would say, " pray, Mr. Hamilton, correct this document 
and fix it in proper order;" and what harm was there in this ? When 
Col. Tarlton was degrading Col. William Washington, in a company of 
ladies, he said that he did not believe that Woshington could write his 
name. " It may be so," said one of the ladies, " but I dare say he can set 
his mark." This Tarlton knew, for Washington had cut off one of Tarl- 
ton's fingers. Who does not remember how boldly it was affirmed, for a 
long time, that Jefferson never drew the Declaration of Independence ? 
How common it is for men to make lies their refuge, and hide themselves 
under falsehood ! I have no scruples but what all the messages and com- 
munications that have the signature of the president affixed to them, were 
substantially written by himself; and, if better state papers are to be found, 
I know not where to look for them. 

I was in the vigor of life when the national constitution was formed, 
and gave my vote for a friend to its ratification, and have never repented 
it. I have watched the course of the government for more than forty 



606 THE WRITINGS OF 

years, and believe it to be the best in the world. There have been, how- 
ever, dark clouds in our political horizon, which filled the sons of liberty 
with dark-boding fears. The clouds which had been gathering for several 
years settled together and seemed to cover the heavens, about 1797-9. 
But soon the light broke out, under the administration of the apostle of 
liberty. But in his administration, the encroachments of foreign powers 
became insufferable. Neither an appeal to justice, embargo, nor non-in- 
tercourse, could prevent a rupture. Under the administration of his suc- 
cessor, war was declared. In addition to the common evils of war, some 
of the states refused aid, and cast all the embarrassments in the way 
that they could, to make the war unpopular, and either dissolve the gov- 
ernment, or change the administration. The war at length closed tri- 
umphantly for the United States, and peace spread her balmy wings over 
the land. 

Those who had been in opposition before, without any conviction or 
confession of error, or any change of opinion, now changed their mea- 
sures, and tried the other lug of the boat. Now flattery became the order 
of the day. The cry was, " Federalism is defunct — we are all one — -the 
era of good feeling has come — come, let us build together." By these 
good words and fair speeches, they deceived the hearts of the simple. 
Those republicans who were dyed in. the cloth followed them at once ; 
those dyed in the yarn soon joined their ranks — those dyed in the wool 
were rather untractable — but those who were yearned black lambs, (like 
Paul, free born,) were as stubborn as the oaks of Bashan, and firm as 
the mountains about Jerusalem. This heterogeneous mass — this image of 
iron and clay, became great, and exercised all the authority of the first 
beast of 1797, and the shout was, " who is like unto this beast — who is 
able to make war with him?" At length a Little stone was found in Ten- 
nessee, which was cut out of the mountain, without the hands of Congress, 
that smote the image whose feet were Clay ; who bound the strong man, 
and is now destroyiug his goods. 

Yes, Mr. President, kind Providence has hitherto been gracious to the 
United States in war and in peace ; and our hope is strong that he will 
yet save us from civil tyranny — religious hierarchy — sword, famine and 
pestilence — and that from the school of America many Lafayett's may 
rise, and spread light and freedom throughout the world. 

I close, fellow-citizens, with the following section : 

I was a man grown when the grand dramma opened at Lexington, and 
lived through the revolutionary war. The most prominent defeats and 
victories are yet fresh in my mind. At the close of the war, the confed- 
eration was found insufficient to protect the states from anarchy. A more 
energetic government superseded. Under the new government, I have 
witnessed eleven presidential elections, and twenty-two elections for mem- 



ELDER JOHN LELAND. 607 

bers of Congress. And now in the eve of a life very poorly spent, I would 
say to the people of the United States, " Let no man deceive you. Only 
will to be free, and you will hold your freedom. Place confidence enough 
in your rulers to enable them to act sentimentally — give a fair interpre- 
tation to their measures, and time for their operation ; but, alwa}^s hold 
the reins of responsibility in your own hands. Never surrender the right 
of free suffrage, which is the strong hold of republicanism. Adhere to 
the vital principle of free government ; that the voice of a majority is the 
voice of the whole. Shun that rock of considering religious opinions 
objects of civil government. Believe and act for yourselves, and guaran- 
tee the same to your neighbors. 

" Remember that Christianity is of divine origin — the only religion that 
ever brought pardon to a guilty world ; but, it has suffered more injury by 
its pretended friends, who have undertaken to regulate it by law, than it 
has from all its enemies." 

I shall finally conclude with expressions, in which I am confident every 
heart here present will respond. 

May the life and health of Andrew Jackson be long preserved ; and 
when he shall go the way of all the earth, may the principles that guide 
his administration flourish in immortal bioom. 



608 



THE WRITINGS OP 



LETTER TO THE REV. 0. B. BROWN. 



The report that Elder Leland had been excluded from the church, etc., 
induced the Rev. O. B. Brown to write to him. The following is a 
copy of the reply : — 

My Brother — It has often struck my mind, that if a constitution of 
government was now to be formed for a nation unborn, it might border 
on perfection ; but, in this I meet with a check, for it is hard to con- 
ceive how government is anything but the contrivance of individuals to 
secure what they possess by nature and acquisition. It must, therefore, 
be formed in a mode to answer those ends. For the first eighteen centu- 
ries, the inhabitants of the earth had no government, (that we have any 
account of,) but patriarchal ; but, in the days of Nimrod, the awful ex- 
periment was made of leaping into the gulf of absolute monarchy. From 
that period until the present time, there has been a perpetual war between 
the claims of governmentals, and the rights of the people. In the most 
successful struggles for the rights of man, in the final close, the people 
have gained but little, except the change of masters to ride them. The 
constitution of the United States, I consider the best that was ever formed. 
Energy and liberty walk hand in hand together ; but, such is the thirst of 
man for power and wealth, that it requires all the vigilance of the people 
to prevent usurpation. If men sleep, the enemy will sow tares. The 
usurpation begins with a strained construction, proceeds as precedent, 
which soon becomes doctrine; a sacrifice of the rights of the people fol- 
lows, and a field for ambition is opened. 

The character of a tolerable statesman is far boyond my claim. My 
talents, my education, my low circumstances in life, and my avocation, 
have all admonished me to be little ; and, my disposition perfectly accords ; 
for I never desired a civil office in my life. But I rejoice that my country 
contains the men which are needed. A noble Spartan, who expected to 
be elected one of the fifty men that were wanting, and was left in the 
back-ground, went rejoicing home, exclaiming to his wife with joy, " Sparta 
contains fifty men more virtuous than myself." The origin and outlines 
of civil government I have paid some attention to, in order to give that 
ordinance of God its proper reverence, and maintain that religious opin- 
ions are inalienable in nature, and should be forever excluded from the 



ELDER JOHN LELAND. 609 

civil arm. For this opinion, I have often been represented a Deist ; and, 
for this opinion, contended for in some remarks on the Sunday mail ques- 
tion, I am published in gazetts, as renouncing the faith, and being excluded 
for it. If those gentlemen who petition Congress to interfere in the con- 
troversy of religious opinions, should be asked, " who hath required this 
at your hands ?" could they turn to the text in the New Testament and 
say, " there is our authority?" Is it possible for man to give greater 
evidence that he is ignorant of the precepts of Christianity, and destitute of 
the spirit of it, then he does when he makes use of the arm of the law to 
force others to believe as he does, or compel them to support what he be- 
lieves ? All such renounce Christianity, and are excluded from the fel- 
lowship of the gospel. 

If I were a man of influence, 1 should suppose that the hue and cry 
after me was designed to degrade my character, and thereby destroy my 
influence ; but, as it is otherwise with me, the words of an old book oc- 
cur ; " after whom is the king of Israel come out ? after a dead dog ? 
after a flea ?" 

Had the accusation which has gone the rounds, stated that I did not 
possess that full portion of the Christian spirit, or live equal to the holy 
precepts of the gospel, although the charge should prove me perverse, yet, 
in honesty I must have responded to its truth. But, to affirm that I have 
renounced the only scheme that Jehovah ever made known to man, which 
met the guilty sinner's wants and brought relief to his woes, is not true. 
And if Christianity is divinely true, as I believe, the first editor who set 
the charge afloat, or his informers, may remember the doom therein given 
to all liars. 

That kind of Christianity which calls in the aid of law, sword, or the 
college for its support ; which puts on the mask of sanctity to cover in- 
justice and cruelty, and acquire pre-eminence and wealth ; that forces its 
dogmas on others, or asks for any thing more than a dispassionate hear- 
ing, and a corresponding faith, on rational evidence, I do renounce from 
the bottom of my heart; and, if I am excluded for denying the faith, I 
shall glory in my lonely solitude, and take more delight in the tub of 
TKogenes, than I otherwise should in the court of Ahasuerus. That the 
blessed Jesus, who is God over all, the ancient of days, the everlasting 
Father, the first, the true God, and eternal life ; without beginning, the 
creator of all things, the Lord God of the holy prophets, who was in heaven 
when instructing Nicodemus on earth, whose name is wisdom ; should be 
deficient in his laws to govern his church, or any ways dependent 
on the rulers of this world to defend his people, prevent error, and de- 
scribe and protect the truth, is not likely. If any orders are left in the 
New Testament for such interference, in more than fifty years search, 
they have escaped my notice. The laws of men should recognize every 

77 



610 THE WRITINGS OP 

man as a citizen, but none as religionists- — should protect the rights of all, 
the opinions of none. If any, under a pretence of religion, commit overt 
acts, punish them for their crimes, and pity them for their delusion. 

I am aware you will see a great sameness in my several commu- 
nications ; and one reason is, I cannot get out of my shell. Should I try to 
expand like the silly frog that swelled to be as big as an ox, like him I should 
burst myself. Another reason I borrow from a Dutch priest, who, having 
severely flogged one of his hearers with his fists, exclaimed, " my hear- 
ers are such numb-sculls, that I was obliged to beat it into them." 

I conclude by wishing the present session of Congress may be pleasant 
to the members, and acceptable to their constituents. 
With due respect, 

JOHN LELAND. 

P. S. I am well pleased with the administration ; it is as good as I ever 
knew, or ever expect to know. 



ELDER JOHN LELAND. Gil 



ADDRESS 

DELIVERED AT NORTH ADAMS, ON THE 4TH OF MARCH, 1831. 

SENTIMENT. 

Inconsistency. — A refuge for ignorance — a covert for hypocrisy, and 
a prop for disappointed ambition. 

Our calender year begins on the 1st of January, but the political year 
of the United States begins on this day, the 4th of March. From this 
day the representatives of Congress begin their two years service, the 
senators their six years, and the president his four years administration. 

It is usual, on days like this, to reflect on past events, and look forward 
to future emergencies. Observation and history assist us in the retro- 
spect. The connection between causes and effects, with uncertain politi- 
cal prophocy, is what we have to direct us in prospect. 

The Indian Question has lately been much discussed ; highly approved 
by some, and as highly reprobated by others. I have waited with some 
inquietude to hear the question developed from the root. 

Did not the Creator of the earth give the whole of it to all the inhabit- 
ants of it ? Does the law of nature give to an individual any more of the 
earth than his body can cover ? What gives men a moral right to any 
portion of the earth, except the improvement which they have put upon it ? 
If one improves a section of the earth, by building on it, or fencing it, how 
far does his claim extend ? to the sea — to the mountains — to a certain de- 
gree of latitude, or how far ? If two settlements begin at the same time, 
being a thousand miles distant, do their claims run to the centre ? or has 
another an equal right to build and possess between them ? I am still 
waiting for an elucidation of these and similar questions. 

In the days of Peleg, about eighteen hundred years after the creation, 
the earth was divided. Some centuries after this, the Edomites, the Mo- 
abites, the Ammonites and the Israelites had portions of the earth given 
to them by a divine charter. But such has been the population of the 
earth, and so short the history of ancient things, that we are at a loss how 
to decide what has been considered a just claim of territory. It is be- 
lieved that half the age of the world has elapsed under the belief that con- 
quest gave the conquerors a right to all the land of the conquered. 



612 THE WRITINGS OF 

Who were the first settlers in America? Whether white, red, or 
black men, is no more known than it is how they came here. The first 
emigrants from Europe found the country in possession of red men, who 
lived by the chase. A great part of their forest has been purchased of 
them, and some taken by conquest. The plan of their present removal, 
contemplated by Jefferson, Madison, Monroe, Adams and Jackson, ap- 
pears as just, humane and politic, as any that can be devised. The crisis 
is come that something must be done ; and what can be done better ? To 
have a state set up within the boundary of another state, is unconstitu- 
tional ; and yet all treaties are the supreme laws of the land. If it should 
be conceded, too, that there is a clash between the provision of the consti- 
tution and the treaties made with the Indians, it would be rather ungener- 
ous to blame the present administration for treaties made before the ad- 
ministration began. 

When cases arise that have evils on both sides, the least possible evil is 
the greatest possible good. Among all the complaints that are made against 
the removal of the Indians, I have seen no scheme proposed to do justice 
to Georgia, and deal truly with the Indians, equal to the course now 
pursuing. 

The Negro Question, in one view of it, has been quiet ever since the 
admission of Missouri into the Union ; but, in another view, it agitates the 
public mind. Some of the negroes in the United States have been im- 
ported from Africa, but most of them are American born ; some have de- 
scended from American parents more than ten generations. America is 
all the country they know ; in which the banes and dust of their ancestors 
lie buried. All their relations and attachments are here ; why then ship 
them to Liberia ? How sacrilegous ? Why not liberate them, and let 
them form into states within the limits of other states, and treat them as 
sister states ? 

It is said that all religious sects are sacrificing their peculiar sentiments 
to become one ; and why should the color or bruit of a negro prevent this 
happy union ? It will certainly cost considerable to move the Indians, but 
not more, perhaps, than a war with them. So also with the negroes ; for 
who does not know that application is made to the legislature of Massa- 
chusetts for twenty thousand dollars to transport the negroes to Liberia. 
The number of negroes in the United States is (say one million) esti- 
mated at one hundred millions of dollars. If government should purchase 
them of their masters, it would create a large debt, but less than the debt 
of the last war ; and, if a national debt is a national blessing, who would 
flinch at it ? 

It is probable that a number of the slave-holders would freely give up 
their slaves, and others take a reduced price for them, which would di- 



ELDER JOHN LELAND. 613 

minish the price of their ransom. If any of the Slave-holders will neither 
give nor sell their slaves, here will be a great door opened for missionary 
labors. The pious youth, who are waiting for a gap, will now have a loud 
call to go and preach to the hard-hearted mastes, and flatter them to give, 
and threaten them if they will not. And, as the young heralds cannot do 
it for nothing, societies must be formed to raise money, and mendicants 
employed to solicit aid — each one paying himself out of what he col- 
lects. 

When the grand emancipation is accomplished, and the black citizens 
have formed into a state, or states, within the existing states, or in the 
western hemisphere, there will be no need to send any among them to 
teach them how to till the land, raise flocks and herds, or use the tools 
of mechanism y for these things they understand. As many of them 
are good readers, they can keep their own schools ; and the good gos- 
pel preachers among them will supersede the necessity of costly mis- 
sionaries. 

But my fancy is carrying me too far. The design of this little 
meeting, is a declaration of the approbation and satisfaction entertained 
in the wisdom, firmness, economy and humanity of the present adminis- 
tration. 

To lead on, it may be noticed, that the salaries of civil officers should 
always be competent, but never extravagant. When officers have done 
well, esteem them highly in love for their works' sake, and pay them 
promptly for their services, and never owe them an official debt. Never 
think that, when a man has served you an agreed term, you are under 
bonds to continue him longer or raise him higher. With this view of the 
subject, you may look every man boldly in the face, and vote for him whose 
talents and integrity you prefer. 

Andrew Jackson passed through many changes, and filled many offices, 
until, from an orphan boy, he rose to the highest seat in the gift of the 
people. This promotion he received, not as a reward for past services, 
but because the people saw in him those talents and virtues which they 
conceived necessary to purify the government, check extravagances, and 
adhere to the constitution in its simplicity, without strained constructions. 
Rather more than two-thirds of the people voted for him, and I ask, has 
he deceived their expectations ? Has he not rather exceeded their most 
flattening hopes ? 

It is generally understood that he has consented to be voted for as presi- 
dent at the next presidential election. In one of his messages to Congress 
he recommended an amendment of the constitution, so far as to declare a 
man ineligible for more than one term, and that in every doubtful case it 
was safest to refer to the sovereign people. 



614 THE WRITINGS OF 

This recommendation is explained by some as a virtual refusal to serve 
as president another term, and for him now to agree to it, is a manifest 
inconsistency. Washington, in his farewell address, informs us that 
before the close of his first term he had made arrangments to decline 
serving any longer ; but the persuasions of his friends, and the unset- 
tled state of things, induced him to continue. Was Washington incon- 
sistent % 

When the angels of heaven visited Sodom, on the first request of 
Lot, they solemnly refused his hospitalities, and said nay ; but, on his 
strong persuasion, they turned into his house. Who ever lamented for 
the inconsistency of these celestial visitants 1 Their inconsistency cer- 
tainly eventuated in the salvation of Lot and his family. If Jackson has 
imitated Washington and angels, let the accusations of his enemies be 
modest. 

But, after all, there is no inconsistency in the affair. An amendment 
of the constitution, and an appeal to the people at large, in doubtful 
cases, are the two things here that have bearings on the question. By 
inaction, Congress, and of course all the people, have decided that it is 
not best, at present, to alter the constitution. The constitutional voice 
of the sovereign people, therefore, is that a citizen is re-eligible to the 
presidency. This voice Jackson reverences ; and, contrary to his own 
inclination, for the good of his country, consents to bear the burden longer, 
if he is fairly elected. That he will bargain, or use any art or manage- 
ment to gain the post, his enemies do not believe. 

We have our political as well as our calendar leap year. One year 
from next autumn the race will be run for the presidential prize. As 
the anti-masonics join in .their nomination with those who are opposed to 
Jackson, it is most likely that but two candidates will be brought upon the 
hippodrome. 

In this commonwealth, there is an overwhelming majority of men, 
talents, wealth and aristocracy opposed to Jackson ; but. if things re- 
main stationary, as they now are, the opposition in all the United States 
cannot safely calculate on more than eighty electoral votes, while Jack- 
son will be far ahead on the vantage ground. And who would not wish to 
see the last revolutionary character that will ever be in the United States, 
fill the presidential chair until the last cent of the national debt is dis- 
charged — the Indians all removed and pleased, and the tongue of slander 
cease to abuse 1 

From what has taken place in America, and what is taking place in 
Europe, there is some prospect that long lost liberty is returning to 
bless the world — liberty that a great part of men have been robbed of 
by the flattery and frowns— good words and fair speeches — art and 



ELDER JOHN LELAND. 615 

cunning — lies and hypocrisy of wicked tyrants and covetous priests. 
Should the halcyon days spring up when every cruel yoke should be 
broken, and the oppressed go free — when there should be an equal distri- 
bution of labor, wages and food — when all the liberty that good laws, free 
from licentiousness, affords to all equally alike should be enjoyed, how 
would every benevolent heart rejoice at the change. 



616 THE WRITINGS OF 



LETTER TO THOMAS BUCK. 



Cheshire, Oct. 25, 1831. 
My Good old Friend : — Your friendly letter of the 30th of August 
came safe to hand in due time. While the young are looking forward 
in hopes of brighter scenes, the old are retrospecting past events ; your 
letter reminds me of days and circumstances long past. The last time I 
saw you, was at Waterliek, April, 1790. At your meeting-house I preach- 
ed from a text that has been of use to me until this moment; it was, 
" God be merciful to me a sinner." The confession is yet true with me, 
and the prayer of it has been answered until now. I have been travel- 
ling and preaching from that date until the present, through infirmity of 
flesh and heaviness of spirit ; but, have never risen to that sublime state 
of wisdom and zeal, which I anticipated at my beginnings. I have had my 
summers and winters, praises and reproaches, prosperity and adversity; 
and, having attained the help of God, I remain until this time enjoying 
good health. My heaviest trials have been of that character, that a com- 
munication of them to others, (if indeed that could have been done,) would 
only have added to their weight, so that the darkest part of the way I have 
had to walk alone. 

I have seen a number of religious revivals within the limits of my min- 
istration, and at this present time there is a shower falling in these parts. 
I have lately baptized forty, and others stand waiting. How it may ap- 
pear to the solemn line of spectators, on the banks of the water, to see 
an old man, whose locks have been frosted with seventy-seven winters, 
baptizing without any inconvenience, I cannot say; to himself there is a 
solemn pleasure. I never baptized more than twenty-four persons at one 
time, and abundance of times no more than one ; and, as I have baptized 
one thousand five hundred and twelve in all, I judge that I have been in 
the water for baptism more times than any man in the United .States. 

The excitement of Campbellism and anti-masonry, does not rage in this 
section of the country, but the missionary principle has strong advocates 
and bold opponents ; whether one will completely triumph over the other, 
or whether there will be a settled division, I cannot determine. Without 
any aid from missionary boards or funds, I have followed the missionary 
work fifty-seven years ; in which time I have travelled a distance that 
would girdle the globe four times, and still have health and spirit to per- 
severe. 



ELDER JOHN LELAND. 617 

In many revivals of religion that I have seen, something singular (in 
extraneous forms) has always been seen, so that no two of them have been 
alike ; nor is it to be wondered at, when we consider the infinite means in 
Jehovah, and the constant changes in the fashions of the world. Taking 
my own judgment for a standard, some revivals are much more pure than 
others. The present excitement among us has many muddy appendages ; 
such exertions are made by many, to unite the exertions of natural powers 
with the energies of grace, as are not common. When souls boast alone 
in the Lord, the humble hear thereof and are glad ; but, when they are 
taught to boast of any thing else, the humble are sad. I confess that I 
have not acquired the art of welding cold iron and hot together. But we 
should always make allowances for the difference that exists between the 
wisdom and truth of God, and the weakness and corruptions of men. 

He who is so fearful of gathering chaff that he will not reap, will cer- 
tainly fail in gathering wheat. 

You inform me that all the old preachers are dead, or past labor, and 
that a new set have risen up in their stead. It is to be hoped that the 
young will improve upon the old, by shunning their defects and imitating 
their virtues. Preachers should always be little enough for the meek and 
lowly Jesus, who made himself of no reputation. A great preacher of 
the gospel of humiliation and self-abasement, is a monstrous character. 
Be ye not called Rabbi — be servant of all — be thou an example to believ- 
ers — let nothing be done through strife and vain-glory, etc. ; are admoni- 
tions that I daily need, and perhaps my young brethren may need the 
same. 

The invitation which you gave me to come and visit Virginia, is full of 
Christian politeness. The kind reception and good success I have had 
among the people of Virginia, has endeared the very name to me ; nor 
have I known a minute for forty years, that my attachment to the place 
and people has been chilled. My age forbids me to comply with your re- 
quest, but my will says, " go," and which will finally prevail will be de- 
cided in the course of next summer. The wife of my youth is yet living; 
we have lived together in the connubial relation fifty-five years. We 
have nine children, seven of whom have made a profession of religion. 

I try to preach about four times a week in average. My health and 
strength will admit of travelling twelve miles, and preaching every day. 
In this course of life I have been announcing Christianity for more than 
fifty-seven years, having more reverence for that preaching which shows 
how the Lord draws sinners, than I have for that which shows sinners how 
to drive the Lord. 

The salutation of John in my own hand, 

JOHN LELAND. 

Thomas BucKj Esq., Frederic Co., Virginia. 

78 



THE WRITINGS OF 



ADDRESS AT SOUTH ADAIS, JULY 4, 1832. 



Fellow-Citizens : — This day completes fifty-six years since the United 
States shook off the shackles of monarchy, and declared themselves free 
and independent. Bold and hazardous was the attempt, for a feeble band 
of three millions to rise up against the strongest monarch on earth. Long, 
expensive, and bloody was the conflict between the rights of man and the 
claims of hereditaries ; but, with the aid of the God of armies, and the 
bravery and patriotism of the sons of liberty, after a seven years contest 
the object was gained — the states were acknowledged free and independent 
by Great Britain, and treated with as one of the sovereign powers on 
earth. 

To pay up the expenses of the revolution ; to organize the state gov- 
ernments, and the colossus of a general government ; to define the rights 
that may be surrendered to government by individuals, and what quantum 
of sacrifice was called for, and those rights which are inalienable in na- 
ture, and cannot be surrendered — to secure the states from the inroads 
and depredations of the Indian tribes, and the European powers, etc. ; 
have been laborious tasks for the halls of legislation, the chair of the ex- 
ecutive, and the bench of the judiciary. What has added to the burden, 
has been difference in principle— difference in measures, and the torment- 
ing ambition of some, who serve not the Lord Jesus, but their own bellies ; 
seek not the good of their country, but their own elevation. 

The costume of every American, should be a continental coat — a state 
jacket — a cap of liberty on his head — a sword of justice at his side — an 
independent mind for a shield, and the good of his country at heart. 

Such are our institutions, that our political years, like those of the cal- 
endar, have their bissextile ; every fourth year is leap ; of course this 
present year is the period of leaping and running races for a chief magis- 
trate. That the partialities and prejudices of the people should produce 
strife for pre-eminence, is to be expected ; but, it should never lead to 
false statements, deception, or defamation of character. Men and mea- 
sures should be animadverted upon with prudence, and results formed upon 
them with candor. Each individual should acknowledge the right of his 
neighbor to think and act, as well as claim the right for himself. While 
I, with pleasure, recognize and guarantee to all others their rights, as an 
obscure individual, I claim my own. 



ELDER JOHN LELAND. G19 

That our present chief magistrate was greatly admired, and always 
triumphant in the field of battle, is acknowledged by all ; and, by a major- 
ity of the people, his firmness, patriotism, wisdom, and economy in the 
chair of state, have appeared equally splendid to himself, and advanta- 
geous to his country. His successes in negociations and treaties, have 
equaled, have exceeded the success of any of his illustrious predecessors. 
His friends consider him a Washington in the field — a Jefferson in the 
chair ; and can his enemies deny it and substantiate the charge ? And 
now, " shall Jonathan die who has wrought this great salvation for Israel ? 
God forbid !." If he must be crucified, why ? " What evil has he done ? 
We have examined him, and find no fault in him." Is there a branch of 
Adam's line, under whose shadow we may expect more delight, or gather 
richer fruit than the Hickory produces? Have the people grown weary 
of the manna of equal rights, and freedom from bondage and debt, and 
long to return to Egypt, the iron furnace, to dig in Clay, and make their 
full tale of brick without straw to burn it with — to rear up lofty and use- 
less pyramids ? Would they forsake the waters of Shiloah that flow soft- 
ly, and rejoice in Rezin and Remaliah's son ? Do they wish to see another 
reign of terror, when a man may be persecuted for speaking or publish- 
ing his opinion on men or measures ; or when aliens may be banished on 
suspicion, without proof or trial 1 Will they say to the bramble, " come 
thou and reign over us V The subject reminds me of an instance that 
took place in Pennsylvania, in 1783. A German, by the name of Nathan- 
iel, had removed from his native country into Pennsylvania; but, after 
the close of the war, he had a strong desire to return to Germany ; his 
wife, however, was otherwise inclined, and addressed her husband as fol- 
lows : " Nathaniel, why would you go back ? In Germany I took my 
kent (child) upon my back, and went into the field, and labored five days 
in a week for the Prince ; and here 1 have all the time to work for myself; 
why would you go back, Nathaniel ?" 

It is said by some, that General Jackson is old, worn out, and super- 
annuated ; unfit for the duties of an executive chief. It is true he is four 
months older than Mr. Adams, of whom there is no complaint. And it 
is as true, that he is twelve years younger than Chief Justice Marshall, 
who is still considered, by some, as the light of the world. He has borne 
much for his country, but has not been intemperate with wine, broken his 
rest at the gaming table, nor impaired his lungs to run down others, and 
rise upon their ruins. Moses spent forty years at school and at court ; 
forty years in the bush keeping sheep; and forty years as chief magis- 
trate of the tribes. After all, when he was one hundred and twenty years 
old, his eye was not dim, nor his natural force abated. The messages, 
communications, and despatch of business performed by Jackson, warrant 
the attempt to try him a little longer. 



620 THE WRITINGS OP 

The Reverend gentleman, who now sits by, and who officiates as chaplain 
of the day, is a stranger to me; of course I know not his politics, nor 
his particular tenets of religion. His prayer bespeaks the goodness of 
his heart, and his regard for the rights of man. It manifests that the 
heavens do rule. The religion which he professes, is the only religion 
that ever met the guilty sinners wants, and brought relief to his woes ; 
that ever gave assurance of the pardon of sin and the resurrection from 
the dead. The part in it which he has taken, admonishes him to be an 
example to the flock, and not to lord it over God's heritage. The pre- 
cepts of it are pure and the best calculated for the good of men, even in 
this world, of any code of ethics ever known ; the morals of Seneca, and 
the golden verses of Pythagoras not excepted. The spirit of it is peace- 
able — thinketh no evil, and works no ill to his neighbor. May his life be 
preserved, and his labor be blest — may he be faithful unto death, and at 
last receive a crown of life, with a " well done good and faithful servant, 
enter thou into the joys of thy Lord." 

The gentleman appointed to read the Declaration of Independence, 
has discharged his trust with dignity, distinctness, and volubility. The 
pen of Jefferson, perhaps, never appeared to better advantage. We are 
all of us acquainted with the soundness of his judgment, and the correct- 
ness of his life. With his honored father we had the same acquaintance, 
but ah ! he is gone the way of all the earth ! 

" How wise, how useful once, avails thee not, 
To whom related, or by whom begot ; 
A heap of dust alone remains of thee — 
'Tis all thou art, and all we soon must be." 

Excluding at this time, all ideas of the glories and miseries of the other 
world, and tending only to. the state of death abstractly — the land of dark- 
ness without order ; we will suppose that the spirit of some departed pa- 
triot, dressed in the costume of this world, should appear among us to-day, 
and supply the place of him, now on the floor ; his language, we presume, 
would be as follows: " My old acquaintance, I come on an embassy from 
the land of silence, where the king of terrors reigns ; but, notwithstand- 
ing, he is called king, yet his subjects are all on a democratical level. 
The golden crown, the sacredotal robe and mitre, and glittering wealth, 
which distinguish the inhabitants of your world, have no influence in the 
regions of the dead. There, the servant is free from his master, and the 
voice of the oppressor is not heard. There, the king and the beggar 
sleep side by side, and men have no pre-eminence above the beasts." 

This reverie reminds me of an anecdote respecting Brutus. The night 
before he fought his last battle, as he lay on his bed, his evil genius ap- 
peared at his bedside, and drew the midnight curtain, to whom Brutus 
said, "who art thou?" The ghost replied, " I am thy evil genius ; meet 



ELDER JOHN LELAND. 621 

me to-morrow in the field of battle."—" I'll meet thee there," said Brutus. 
If this account be true, Brutus had stronger nerves than the President of 
Persia (Daniel) had ; for when an angel appeared to him, he lost all his 
strength. 

In looking before me, I notice some who, by their hoary heads, declare 
that they are old. My brothers, some of us have known the hardships of 
the tented field to defend our rights, and all of us have endured the priva- 
tions and burdens that war imposes. Thousands, who never armed them- 
selves for the field of battle, lost all or a great part of their property by 
the depreciation of paper money. Thousands were stripped of their flocks 
and furniture by the invading enemy. Thousands had their houses burnt to 
ashes, who had to wander where they could to find shelter, etc. It is but 
taking a very partial view of the subject, to conclude that the troops were 
the only sufferers in gaining our independence. Among ourselves there 
were tories, who favored the cause of Great Britain, and aided them with 
supplies ; and there has been an aristocratic party always embarrassing 
our government, and lying in wait to trick the people out of their rights ; 
but, when the people have been almost swallowed up, they have risen in 
their strength, and, arming themselves with little bits of paper, have dis- 
comfitted their adversaries and saved themselves. 

The clouds were not more threatening to the sons of liberty, in 1777, 
at the north, and, in 1781, at the south, than they were, in 1797, at Wash- 
ington ; but the same kind hand that saved us from the lion at Saratoga, 
and the bear at York, delivered us from the uncircumcised Philistines at 
Washington. These things, my elder brethren, must be fresh in your 
minds, for they tried the souls of men, and made indelible impressions on 
their hearts. He who has wrought so great salvation for us, we trust, 
will not suffer us to perish with thirst, but will create a hollow in the jaw 
of some ass, and give us water to drink. The Tariffites and Nullifiers 
make some noise at present, but time and cool reflection may evaporate 
the acrimony in hot air, without letting of blood or amputation. At seve- 
ral periods of our national existence, affairs have appeared more gloomy 
than at this present, and the clouds dispersed : and, if we have vanquished 
the lion, we will not fear the whelps. 

The young men here present, who are now rising up to take control 
of the destinies of the nation, I wish to address on the subject of govern- 
ment. 

Every nation, and every generation of the same nation, has an undoubt- 
ed right to form their frame of government, and code of laws, and alter 
them at pleasure.* Those of you, therefore, who are coming into action, 
will have no embarrassment in departing from the rules which your fathers 

* The laws given by Moses are the only exception. 



622 THE WRITINGS OP 

preferred, whenever you are convinced that those rules were defective and 
better can be substituted. But, as most of the writings and speeches of 
the present day are about men and measures, I shall take the liberty of 
communicating a few thoughts on the designs and principles of civil gov- 
ernment. 

Some found government on birth. The son of a reigning king must 
hold the sceptre at the decease of his father — being born with a sceptre in 
his hand, booted and spurred, and that the mass of the people are born, 
saddled and bridled for him to mount and ride. 

Others ground it on power : that the conqueror is entitled to the crown 
as an inheritance to dispose of at pleasure. 

A third class build government on grace, or what they call by that 
name. The papal kingdoms and states adhere to this principle ; and 
wherever a religious test is required to qualify the right of suffrage, or the 
right to hold an office, the same principle is acknowledged. 

But the true principle of all legitimate government is mutual agreement, 
commonly called compact. To illustrate this, let us suppose that an indi- 
vidual is residing on a lonely island, not knowing there is another on 
earth. In this case, he is absolute sovereign ; his will is his law, which 
he repeals or amends at pleasure. The soil he claims by occupancy ; and 
what improvement he makes on any part of it, gives him a moral right to 
what he has improved. In a course of time, the individual has ten sons : 
what now ? If all those sons are honest, each of them may be as inde- 
pendent and sovereign as the father: each may settle himself on some 
part of the soil, and honestly enjoy all the fruit of his labor. But one of 
the ten is quarrelsome and knavish, what shall be done with him ? The 
vagrant is strong, and is able to handle the nine, one by one, and rob 
them of their earnings and deprive them of life. Here social compact, 
called government, begins. The nine unite to withstand the aggresion of 
the villain, and secure their lives, liberty and property. A shady tree is 
their state house, where they meet from time to time, to adopt measures 
of safety ; and, in case they do not all agree, four must give up to five. This 
is simple democracy. After a lapse of years, from these ten no less than 
ten thousand proceed. What next? The government must now assume 
a new shape. It would not be practicable now for all to assemble. Each 
family or section must choose their agent to act for them, and to receive 
a reasonable reward for his time. This is not a simple but a representa- 
tive democracy. From this abbreviated miniature of the rise and use of 
government, we learn that the vices of some, and the weakness of indi- 
viduals to defend themselves, gave the first impetus for social compact. 
Consider government in its various ramifications, and it takes a great 
scope, and calls for abundance of laws ; but simplify it, and bring it to its 
original bearings, it amounts to no more than a simple confederacy of in- 



ELDER JOHN LELAND. 623 

dividuals to secure life, liberty and property, for which they have to sacri- 
fice a part of their native liberty, some of their acquired property, and, in 
certain cases, hazard their lives, for the protection of all. It is said by 
some that all the expense of the British government, by land and sea, is 
to support the twelve judges. 

The ladies here present deserve peculair notice ; and with abundance 
of pleasure I address them, for almost all the women are Jackson-wen. 
How can it be otherwise ? When New Orleans was ready to be swal- 
lowed up, the women hung around the general with weeping eyes, to 
whom he said : " Fear not, the city must and shall be protected ;" and he 
was up to his promise. And can the women forget this ? No ; never. 
The very temper of the women towards the men is, " you protect and 
provide for us, and we will honor and nourish you." Nor can I believe 
that the ladies in this section of the country are less grateful than those at 
the south. A stranger, once travelling through this state, said it was "a 
hell for horses — a purgatory for men — but. a paradise for women." Faith- 
ful history hands down to us the exploits of women, patriotic, military and 
pious. Deborah, who judged Israel, drew the plan of military operation 
for Gen. Barak, and went with him to battle. Jael, with a nail and ham- 
mer, slew Sisera, who commanded a vast host with nine hundred chariots 
of iron. A woman in Thebes broke the skull of King Abimelech with a 
piece of a mill-stone. Huldah, the prophetess, gave instructions to King 
Josiah. Judith cut off the head of Holofernes. Priscilla taught Apollos 
the way of God more perfectly. Phebe was a succorer of many. Philip 
had four daughters that prophesied, etc. In latter times, when the Saxons 
were invaded by the Danes, the Saxon women, by a secret movement, cut 
off the heads of thirty thousand Danes in one night. To reward them for 
this, the Saxons decreed that the woman should sit at the head of the table 
— be first served, and walk at the man's right arm. 

Adam was refined out of the earth, and the woman was refined out of 
man, consequently, the woman is like a double refined loaf of sugar — the 
farthest removed from clay of any part of the creation. Indeed, so great 
is the influence of woman, that the innocency of Adam — the faith of Abra- 
ham — the strength of Samson — the bravery of David and the wisdom of 
Solomon bowed before it. 



624 THE WRITINGS OF 



ANONYMOUSLY TO ELDER JAMES WHITSITT.* 



If Christ died for all the human family, with one and the same view, 
why is it the greater part of them live and die, without ever hearing of 
his name ? If hearing of it is not necessary to salvation, why should so 
much time, expense, and affliction, be imposed on the world ? If Christ 
has suffered all that is necessary to make reconciliation to God, what 
has chilled his love, that, either by withholding the means for men to use 
to save themselves, or by limiting the displays of regenerating grace, 
by which he saves them, he should not save with ease, those who cost 
him pain and blood 1 If Christ has not died for all, those for whom he 
did not die, have no more cause to complain than the felon has, because 
no other appears to die for his crimes ; and yet, to a spectator, this looks 
like a respecting of persons. 

The law of eternal right, will always be binding on rational beings, as 
long as the perfections of God, and the faculties of men exist. This law 
enjoins on all men to believe all that God reveals, and do all that he com- 
mands. That God revealed the true Messiah, and the Messiah gave infal- 
lible proofs that he was the anointed, is certain ; therefore, all who saw 
him and his works, and did not believe in him gave God the lie ; and, all 
who do not believe the record that God has given of his Son, make him a 
liar. It is, moreover, true, that all who do not believe shall be damned ; 
are condemned already. The light is not the condemnation, only by ex- 
posing the evil deed, of breaking the law. To believe that men will be 
condemned for simply not believing that Christ died for them, is prepos- 
terous ; and, if he did not die for them, it would condemn them for not 
believing a lie. If a prince falls in with a family of vicious habits, and 
marries one of them, and frees her from her debts, and reclaims her from 
her vices ; does this deliver the rest of the family from the restraints and 
penalties of the law ? Can they justify themselves, by pleading that the 
prince has married one of the family 1 That men were made good at 
first, is clear; and, that God requires them to be as good as he made 
them ; and, in case they have relapsed, to cast away all their sins, make 
themselves new hearts, and renew right spirits within them, is also clear; 
but, from this, does it follow, that men are bound to be better than Adam 
was, to posses eternal life — the unction from the holy one — new covenant 

* Published in 1832. 



ELDER JOHN LELAND. 625 

blessings, which came not by Adam, Abraham, or Moses, but by Jesus 
Christ ? A question here arises, whether a destitution of the Holy Spirit, 
of the grace of eternal life, is a sin? That men will be condemned for 
their sins without it, is certain ; but, will they be condemned because 
God has not granted unto them repentance unto life, and given unto them 
the water that springs up to eternal life ? 

A word of experience. In the years 1772-73, etc., when my mind was 
so solemnly impressed with eternal realities, as to turn me from the power 
of Satan, unto the living God ; whether from the Bible I read, the preach- 
ing I heard, the teachings of the Holy Spirit, or some other cause, I did 
as firmly believe the following articles, as I believed that Jesus Christ was 
the Saviour of sinners. 

1. That all men were guilty sinners, and that God would be just and 
clear, if he damned them all. 

2. That Christ did, before the foundation of the world, predestinate 
a certain number of the human family for his bride, to bring to grace and 
glory. 

3. That Jesus died for sinners, and for his elect sheep only. 

4. That those for whom he did not die, had no cause to complain, as 
the law under which they were placed was altogether reasonable. 

5. That Christ would always call his elect to him while on earth, before 
they died. 

6. That those whom he predestinated, redeemed and called, he would 
keep by his power, and bring them safe to glory. 

7. That there would be a general resurrection, both of the just and the 
unjnst. 

8. That, following the resurrection, judgment would commence, when 
the righteous sheep would be placed on the right hand of Christ, and ad- 
mitted into life eternal ; and the wicked on the left hand, doomed to ever- 
lasting fire. 

In the belief of those articles, and what was collateral therewith, I be- 
gan my ministerial career in 1774, with but very little thought how many 
and weighty the consequences of these premises were. But, now, after 
an experiment of fifty-seven years, and after going over the ground thou- 
sands of times, with all the research and candor in my power, I dare not 
pull up stakes and make a new start. Many uncertainties arise in my 
mind, many questions spring up that I cannot answer ; but, every other 
system that I explore, has greater difficulties, and worse conclusions. 

Sometimes a query arises in my mind, whether a gracious God could 
not have revealed his designs in a manner so clear, that there could be no 
doubts or disputations about them ? But, here I am checked. If reve- 
lation were otherwise, or if my capacity were so enlarged that I could 
solve every question that ever arose in my mind, that same enlargement 

79 



626 THE WRITINGS OF 

of mind would unfold ten thousand more questions, which, as yet, I have 
no stretch of thought to conceive of. There would be no getting through 
the dark place, unless creatures should be omniscient. 

The doctrine of the trinity is too profound for my intellect. That there 
are three that bear record in heaven, God has said, and I believe ; and 
that is all. The Holy Ghost, in some places, seems to take the lead of 
the Father; see Phil. iv. 20; Col. i. 8 ; ii. 2 ; iii. 17. Why should not 
the Arians, from this, believe that the Father was appointed by the Holy 
Ghost to do what he does ? That Christ is the first — God over all — Ubiquity 
itself, I believe ; and, I have wished that those who deny that Jesus is Je- 
hovah, would begin at the beginning of the Christian alphabet, and tell 
how a virgin could conceive and bear a child ; if they can do that, they 
will as easily understand how the same child can be the mighty God and 
everlasting Father. 

The doctrine of redemption by the blood of Christ, is the only founda- 
tion for the hope for pardon that I have ; and yet, in all its ramifications, 
it absorbs me. Why should God admit of a vicarious atonement in the 
Christocracy, and forbid it in the Theocracy, and indeed in all civil gov- 
ernments ? Is it possible for the guilt of criminals to be transferred to 
one who is innocent ? If Christ had no guilt, in what did his sufferings 
consist ? The principle of universal atonement and limited grace, which 
is now very popular, gives no relief to but one hitch of the mind. When 
the mind is burdened with the thought, " why does God love Jacob more 
than Esaw ;" to answer, " a general atonement is made for all alike,' 5 
may ease the first thought ; but, when we are told that many will gain 
nothing by the atonement but an aggravated curse, the heart sickens to 
think that God would be at so much expense to get a pretence to con- 
demn men. In the 8, 9, 10, 11, of Romans, Paul rests the subject log- 
ically. He vindicates the sovereignty of God with the hand of a master : 
but, when he undertook to wade into the goodness and equity of Jeho- 
vah, he found the waters swell from the ancles to the knees — to the 
loins — to the heart; and, rising to the chin, before his mouth was stop- 
ped, he cried out, " Oh ! the depths of the riches, both of the wisdom 
and knowledge of God ! how unsearchable are his judgments, and his 
ways past finding out." And there he has left me to grovel still. Not- 
withstanding I find myself at great loss about many things, yet, in one 
point of light, I rejoice that the ministration of life is hidden from the 
wise and prudent, and many of its essentials, or stronger points, from 
the saints of God. Sin has sunk men into such guilt and pollution 
that any scheme which human minds can understand, would be utterly in- 
competent to restore. It requires a plan, formed in infinite wisdom, and 
executed in infinite wisdom and love, to meet the sinner's wants, and re- 
lieve his woes ; and, if thus founded and executed, how incompetent the 



ELDER JOHN LELAND. G27 

limited wisdom <of man must be to comprehend it. In this view of the 
subject, if I could comprehend the gospel system, I should not dare to trust 
in it. 

I have personally known more than one thousand Baptist preachers in 
my life ; nearly one half of them have gone the way of all the earth ; but 
few remain who have been in the ministry as long as myself; and the 
time of my departure is at hand. Soon I must test the reality of the re- 
ligion I have preached to others, and feebly labored to possess myself. 
My only hope of acceptance with God, is founded on the mercy of God, 
flowing through Christ. Unless my soul and rny services are washed in 
the blood of the Lamb, and perfumed by the intercession of the great 
High Priest, they will — they ought to be rejected. 

Farewell, my friend ; we are strangers to each other ; nor do T expect 
to see your face in this world. Should we both be so favored of the Lord 
as to be admitted into Paradise, perhaps some friendly angel or kindred 
spirit may point you out to me, and say, " this is James Whitsitt;" or will 
the knowledge of disembodied spirits be so intuitive, that they will know 
each other without introduction ? 

Many things have crowded into my mind while I have been writing, 
which I have entirely suppressed ; and, those articles that I have touched 
upon, have been so concisely handled, that I find, by review, they are left 
obscure ; but, I never copy off, but trust to the original draught. 

In unknown regions days and dates are unknown. 

Ask not after my Name, seeing it is Secret. 



628 THE WRITINGS OF 



ADDRESS 

DELIVERED AT CHESHIRE, ON THE EIGHTEENTH ANNIVERSARY OF THE, 
BATTLE OF NEW ORLEANS, JANUARY 8, 1833. 



The die is cast — the game is won. The people have met their aris- 
tocratical enemies, and have conquered them. * * * 

The late proclamation of the president carries all before it in these 
parts. No^ one peeps or mutters against it. The late meeting at Fa- 
neuil Hall was full of its praise. The speakers at that meeting eulogize 
the president and hi3 proclamation in all the pomp of diction. The pure 
principles of government, and the genius of our constitution, they de- 
scribe with great precision* But, while we respond to their sentiments, 
we regret that they had not learned their politics sixteen years sooner,, 
and reduced them to practice: had that been the case, the convention 
of pure spirits at Hartford, would never have taken place. That there 
was some difference in form, will be granted ; but the dull spirits can 
see no radical difference between the tendency of the Hartford conven- 
tion and the ordinance of South Carolina^.. 

While a great majority in the United States are rejoicing that Jack- 
son is continued in the chair of state, the secession of South Carolina 
from the Union gives them great searehings of heart. It is a generally- 
received opinion that, when two or more parties form a compact,, one 
party cannot disannul the covenant without the concurrence of the 
others :: and if the parties have pledged their lives, property, and sacred 
honor to abide by the contract, a withdrawal of one of the parties must 
be perfidious; If one state in the Union has the right of secession, it 
follows all of them have the same. Supposing Louisiana should with- 
draw from the Union, under a pretence that the laws of Congress re- 
duced the price of sugar, would the other states (South Carolina among: 
the rest)- peaceable give up the fifteen million dollars which it cost, and 
the sole control of the Mississippi? The western states were formerly 
the property of the United States : now, can it be supposed that Con- 
gress would have given the settlers of those lands the liberty of framing 



ELDER JOHN LELAND. 629 

constitutions of government, and then have them received into the Union, 
if they had entertained the most distant idea that any or all of them 
might at any time withdraw from the Union ? The constitution gives 
Congress the right of declaring war and regulating trade — and is it not 
as preposterous for South Carolina now to rise up against the govern- 
ment for a supposed abuse of the last, as it was for the eastern states 
to rise against the first, in the time of the last war with Great Bri- 
tain ? It is ardently hoped that the advocates of the Hartford conven- 
tion will, in the looking-glass of South Carolina, see their own faces — 
repent of their errors, and do so no more. 

If my information is correct, the tariff law was a southern and wes- 
tern measure, and the representatives of the eastern states generally voted 
against it; but, after it was established, the eastern capitalists placed 
their capital in manufacturing establishments, the profits of which exceed 
the profits of the cotton growers, (as the southern planters think,) by 
which the manufacturing class of citizens are become a privileged or- 
der. I have no data to judge by, but, from observation, it is a question 
whether, from the first factory set up by Mr. Slater unto the present 
time, (considering the depreciation of prices at several times — the im- 
mense losses by fire, and the fear of having their buildings and machinery 
lie dead upon their hands,} those who have devoted capital and labor 
to manufacturing have acquired more wealth than an equal number of 
men, of equal enterprise, who have followed planting, merchandise, or 
other professions. 

If I understand what is called the protective system, it consists in lay- 
ing such heavy duties on imported goods as will stop their importation, 
and thereby encourage home manufacturing. Much can be said on both 
sides of the question. To say that all nations give this protection, is 
only saying that all nations have a few capitalists, increasing their capi- 
tal by the labor of thousands of poor^ hungry, dependant creatures. 

"Whether the principle of protection be right or wrong, it is and has 
been adopted and acted upon in these states without opposition. To en- 
courage and protect education, colleges have been endowed — in South 
Carolina as well as in the other states' — and why ? Because education 
is for general good, and, therefore, must be protected. The health of the 
body is of great importance, and, therefore, medical institutions must be 
endowed, and quacks fined. Christianity is the best religion in the 
world, and,, therefore, it must be established — its preachers be paid and 
treated as a privileged order, and its days of devotion sanctified. The 
manufacturers of cloth are of immense value, and must be peculiarly 
nourished. And why not add, the sweeps are of the utmost consequence 
to the city, and deserve great rewards for cleaning the chimneys and pre- 



630 THE WRITINGS OP 

venting the destructive fire ? It will run in my mind that the profession 
that cannot support itself by its own merit and influence, without the aid 
of govenment, is, in some respects, a nuisance. But one thing is certain : 
if our manufactures do not flourish to meet the wants of the people, we 
shall never be independent in times of peace, and in times of war our situ- 
ation will be deplorable. 

I close this part of the address by adding that, if the tariff was a south- 
ern and western measure, and if South Carolina protects education, etc., 
as has been stated, her present opposition comes with a poor grace. 

Fellow-citizens — We are called to-day to drink a mingled cup of 
pain and pleasure. When we reflect on the secession of South Carolina 
— the ordinance of their convention — the language of their governor — the 
course of their legislature, and the contempt shown to the president and 
his proclamation, we hang our harps upon the willows and veil our faces 
in sackcloth. 

That there is a clashing of interests amon^ the states, is true ; not so 
great, however, but what a little sacrifice meets with a tenfold reward. 
In the confederation, the state of Maryland stood out for awhile, but at 
length found it was safest to join. When the Federal Constitution was 
adopted, the state of Rhode Island retained her separate standing, until 
she got cured of the phrenzy of a paper-tender law, and then joined the 
Union. And is there a single state in the Union, but what (as far as we 
can see) is safer, happier, and aquiring wealth faster, than she would in a 
separate standing ? 

Let the experiment be tried — let all the states secede, like South-Car- 
olina, and the twenty-four states be as many sovereignties ; what next ? 
Let each individual be displeased with some laws, and absolve himself 
from the restraints of government; we should then have thirteen millions 
of little sovereigns among us, uncontrolled by any others. If this is the 
doctrine of the Nullifiers, and if they carry it into effect, the negroes of 
South Carolina and other states, will hail the year of their jubiiee. Noth- 
ing will be said of slave-holding states thereafter. 

I proceed to the important question, " what is to be done in this crisis V 3 
The president has taken his stand, and we respond to his views, and pledge 
him our personal and pecuniary aid to carry them into effect; but, let it 
be imprinted in every mind that our government was formed by mutual 
concessions, and can only be preserved by the same conciliatory princi- 
ples. Such are the changes in the United States, and more particularly in 
those nations with whom we have commercial treaties, that the market 
will always be fluctuating, of course ; at one time the products of one 
section will be most lucrative, and at another time the prospered section 
will be the most depressed ; but, what man who has an American soul, 



ELDER JOHN LELAND. 631 

will run frantic because his own enterprise is not crowned with the great- 
est success? Let it also sink deep in every heart, that when individuals 
or collective bodies have their minds highly irritated, either by real or 
supposed abuse, all reasoning with them is lost; time must be allowed, 
and sober reflection resorted to, to calm the raging billows. Seceders 
may be too hasty in their opposition, and government may likewise be too 
precipitate in chastising. " He that would rule well, must never rule too 
much nor to quick." Moreover, let every individual, and every state, be 
willing to suffer in turn, and not blame the government for those changes 
over which government has no control. It was said by many in the rev- 
olutionary struggle, that if, at the close af the war, they could gain their 
independence, and save one half of their interest, they should be satisfied ; 
and will any friend of American institutions now murmur if he has to suf- 
fer a little for the good of the whole ? I wish every state and every pro- 
fession to have equal justice done them by the laws ; but, for one of them 
(from a belief that it is injured) to form '"'self into a court of judge 
and jury, and condemn all the rest, must be preposterous. If the state of 
South Carolina will refrain from resisting the laws of Congress in prac- 
tice, until the sitting of the 23d Congress, I feel satisfied their complaints 
will be relieved, as far as the dignity of the national government and an 
equal regard for the other states will admit ; that they will extend the cup 
of conciliation until every drop is gone. And if the constitution is ob- 
scure or deficient in drawing the line between the powers of the general 
government and state rights, the population of the United States will har- 
monize, in submitting it to a convention or conventions for amendment. 
Every principle of patriotism and philanthropy, plead for an amicable ad- 
justment without resorting to force. 

While I am speaking, my heart sickens with grief at the idea of having 
the fruitful fields of Carolina, which ave covered every year with cotton, 
rice, indigo and corn, turned into slaughter pens for human victims. Yes, 
the anticipated groans of the dying, and lamentations of widows and or- 
phans, are almost too much for my nerves to bear. May heaven prevent 
this possible — this too probable event. To this request, I feel confident 
that millions of my fellow-citizens respond. But let us not despair. The 
insurrection in Pennsylvania, while Washington was president, was quelled 
without the shedding of blood. And we have now a president who is a 
lion in war and a lamb in peace ; who mixes mildness with majesty in 
all his measures ; as great a stranger to cuelty as he is to fear ; who was 
never circumvented in the field of battle, nor confused by the arts of dem- 
agogues. His wisdom, we trust, with the aid of Congress and the sup- 
port of the people, will safely steer the ship between Sylla and Charybdis, 



632 THE WRITINGS OP 

and land it safely in the port of peace. But our first and greatest depend- 
ence is on the supreintendence of that Divine Being who has hitherto ap- 
peared for our relief in the darkest periods, both in the field and in the 
cabinet. 

" After so much mercy past, 

Will he let us sink at last." 

No — he that hath saved us in six troubles, we trust, will deliver us in 
the seventh. With this reliance, fellow-citizens, I wish you a happy 8th 
of January — closing in modern style : 

Jackson, the Constitution, and the Union of the States forever* 



ELDER JOHN LELAND. 633 



ADDRESS, 

DELIVERED AT WESTFIELD, MARCH 4, 1833. 



******** 

When the British Colonies in America resorted to arms to vindicate 
their rights, a Washington was prepared to lead their untutored troops to 
battle and to victory. When a Declaration of Independence became ne- 
cessary, a Jefferson appeared, who did it in a document that will outlive 
wasting ages. When a government more energetic than the confedera- 
tion was indispensable, a Madison stepped forth, who was foreman in giv- 
ing birth to the Federal Constitution. When the course of administration 
under the constitution, was warping to aristocracy, the same Jefferson who 
drew the Declaration of Independence, was called to the helm to steer the 
ship in the democratic sea. And when, by little and little, the government 
degenerated from its virgin purity, and construction, expediency and inci- 
dentals supplied the place of constitutional text, and ambition and conten- 
tion for the highest offices became the order of the day, a Jackson was 
searched out and placed in the high chair. His military talents were 
acknowledged by all, but his cabinet abilities were known to but few. He 
was in the world and the world knew him not. He sought not his own 
promotion, nor did office-hunters, who loved to be in the highest seats and 
feast on treasury pap, seek after it; but the body of the people, gaining 
more and more acquaintance with his character, became convinced that no 
man was so likely to suppress abuses, purge out the drones and peculators, 
break up monopolies, check useless expenses, turn the revenue of the nation 
into a channel that would extinguish the debt, and administer the govern- 
ment in all things according to the true and literal meaning of the consti- 
tution, as Andrew Jackson. And here, I ask, has he disappointed them ? 
Has he not done all they elected him for, and much more ? Does not the 
energy of his mind, and his moral courage appear more evident by every 
trying circumstance, and every snare that is laid for him 1 Has he not 
been blind to every thing personal, and sought the good of his country ? 
Three-fourths of the voters in the United States have answered these three 
last questions in the affirmative, by electing him the second time for four 
years, which begin to-day ; notwithstanding all the dinner speeches and 
publications to prevent it. 

60 



634 THE WRITINGS OF 

A very trying scene is now before us. The novel doctrine of nullifi- 
cation calls for all the foresight, fortitude and forbearance of a great mind 
to meditate and reconcile. The powers of the three co-ordinnte arms of 
the general government, the state authorities and the patriotism of the 
people are all put in requisition : and to whom can the control of the des- 
tinies of the nation be committed, as executive head, with more safety than 
to Andrew Jackson ? 

Should his life and health be preserved during the second term for which 
he is elected, and he continue to administer the government in the same 
wise, republican manner that he has in his first term, and be as successful 
in all his negotiations and treaties, he would then leave the noisy world 
and return to the Hermitage, with ten thousand blessings of the people on 
his head, and would be viewed thereafter as a prodigy in the world. 

The history of Mr. Van Buren has recently been published, and is now 
In circulation, which precludes the propriety of saying much of his biog- 
raphy. When he first began his career in the law department, he adopted 
the Jeffersonian system of policy, and consequently had to rise abreast of 
all the brilliant talents in New York, who were of the Hamiltonian system. 
Without mentioning many of his defeats and triumphs, he was chosen Sen- 
ator in Congress, then Governor of the state of New York — thence ap- 
pointed by Jackson, Secretary of State. Here he found out the conspiracy 
of the cabinet to prevent the re-election of Jackson : to clear himself, and 
assist in the election of Jackson for his second term, he tendered his resig- 
nation and went into private life. 

His worth was too highly appreciated by the President to let him remain 
Jong in passivity, and he, therefore, appointed him minister to Great Brit- 
ain ; but before he had time to effect the objects for which he was sent, the 
Senate of the United States rejected his nomination by the casting vote of 
the Vice President. Many things were laid to his charge by several of 
the senators, from which the President has fully acquitted him. Indeed, 
in that mad session of the Senate, what little men call false statements- 
false accusations, and heated abuse, seemed to be more manifest than a 
sincere desire to do their country good. On the rejection of the nomina- 
tion, Mr. Van Buren returned to America with as much composure and 
pleasantness as if no adverse occurrence had taken place. Had he been 
disposed to right himself, and cast dismay on his enemies, there was no 
Jieed of it ; his country did it for him, and have promoted him to the second 
office in the nation. Whenever the Senate meet, after this day, they will 
see the Mordecai whom they sought to hang, sitting, not in the king's gate, 
but in the senatorial chair to preside over them. Whether they will have 
any thoughts of the gallows which they prepared — whether they will wish 
to have some one cover their faces, like Haman — or whether they have 
taught their countenances (like Brutus) to never betray their hearts, I can- 



ELDER JOHN LELAND. 635 

not say. Mr. Van Buren has never been accused of immorality — never 
been reproached for keeping a Black Sail, or murdering five militia men; 
but has been perpetually represented as a great intriguer — an arch magi- 
cian. No particular action is specified in his whole life, and for want of 
units they take a universe, and loudly proclaim, " the little regent is agreat 
magician." When I go into an orchard for fruit, I bend my course to the 
tree that has the most clubs around it, expecting ihere to find the best. 

Fellow-citizens, we are drawing to the close of the revolutionary age. 
When Jackson shall have finished his course, there will be no man living, 
but who will be too old and obscure to fill the presidential chair, who had 
any hand in the Revolution. Others may arise with as clear views of the 
rights of man and the nature of government, but can never have the same 
feeling. What course the next generation may take with respect to the 
constitution and code of laws, I know not ; the right will be theirs to alter 
or destroy what now exists. That our constitution is susceptible of im- 
provement, there exists no doubt : but it is greatly doubted whether a 
change in its radical features, would not lead to anarchy, " which is the 
licentiousness of little men, or tyranny, which is the licentiousness of great 
men." 

Our liberty and independence cost seven years war— much destruction 
of property — -one hundred thousand lives, and after all the taxes of vari- 
ous kinds, to support the army, there remained a debt of more than seventy 
millions of dollars. Immense purchases of territory have been made» 
The last war continued one hundred and thirty weeks, and cost as many 
millions of dollars as it lasted weeks ; and yet since the Federal govern- 
ment was established, all the debts have been paid, and the inhabitants have 
Increased from three to twelve millions. Those who wish for a dissolution 
of the Union, and the establishment of a government of a different kind, 
either at the present time or when another generation shall succeed, will 
do well to ask themselves, whether a government of different features gives 
them assurance, that the people under it will he more happy or wealthy 
than they are at present. Those who wish to crush the present govern- 
ment, (from their attachment to aristocratical principles, or because the 
people do not gratify their ambition,) ought to be marked as enemies to the 
liberties of men ; and while common feeling wishes them nothing better 
than degradation and detestation, the pious Christian will pray for them, 
" Father forgive them, they know not what they do." 

The freedom of speech, and of the press, cannot be tGO highly apprecU 
ated, nor the licentiousness of either of them too much lamented : both 
should be employed as vehicles of truth to convey information, and not as 
a talisman to mislead and bewilder. Let gentlemen of the type and press 
observe the following rules, viz : 

1. Never publish, of your own composition, any article that you do not 



630 THE WRITINGS OF 

conscientiously believe is true, and that a communication of it will be of 
service to others. 

2. Never extract from other papers any articles which do not contain in 
themselves some internal evidence of their veracity. 

3. Never pollute your columns to blacken one man for the promotion 
of another. Be not puffed up for one against another, and be very cau- 
tious of holding up any man to public contempt, unless the public safety 
calls for a hue and cry. 

4. If, for want of information, you have published that which proves to 
be false, hasten to retrace your steps and correct the error. 

5. Let Truth be your pole star, which will give your consciences the 
greatest pleasure — increase the character of your paper, and finally bring 
the most money into your coffers. 

6. Never condescend to the mean artifice of impressing the minds of 
others by publishing great and false things from abroad, under the fiction 
of " I have it from undoubted authority — my information may be relied 
on," etc. Your faith we leave with yourselves; but our faith is that the 
wondrous things related, came from a distance no farther off than your 
own brains, and as they generally prove to be false alarms, you had better 
keep them at home. 

Instinct in beasts, in some of its operations, exceeds the reason of man ; 
but on a broad scale men are the noblest work of God in this lower world, 
and the power of speaking, and logical reasoning, are the items of that 
superior glory. The tongue is the organ of speech, and though a little 
member, does great things : therewith bless we God, and therewith curse 
we men. It is such an unruly member, that no man ever has, or ever can 
tame it: and, therefore, it should always be kept in bridle; for when it 
runs at large, it sets on fire the course of nature, and is set on fire of hell. 
A false tongue wounds like sharp arrows of a mighty warrior, and burns 
like the coals of Juniper. Very frequently cases occur in which men, by 
saying or doing something, are brought into a sad dilemma. A little lie 
will offer its services to give relief. By saying that which they know is 
false, or denying that which they know is true, they seek to extricate them- 
selves. As wicked and preposterous as this course appears, yet some good 
men have tried the experiment to their sorrow. When Peter had commit- 
ted an overt act in cutting off the ear of Malchus, to prevent an arrest, he 
made lies his refuge, to escape punishment ; but afterwards he wept bit- 
terly, and I presume he never forgave himself. The plain path of speak- 
ing the truth runs thus, " let your conversation be without covetousness — 
let every one of you speak the truth to his neighbor — lie not one to an- 
other/'* etc. For want of talent to enlarge, I shall sum up in saying that 
my object is, to persuade editors to publish nothing but truth, and for speak- 
ers of every grade to observe the same rule* 



ELDER JOHN LELAND. 637 

We are now risen to a point which forty years past I did not expect to 
live to witness — the liquidation of all our debts. Yes, the United States 
present a picture to the world, of thirteen millions of inhabitants, enjoying 
a government which stands firm in peace and war ; securing the rights of 
men, both civil and religious, (excepting the slaves,) and yet owe nothing 
for the whole. So far as pride is excusable, I feel proud that I am an 
American. If ever the time shall arrive when our black brethren shall 
enjoy the same, and I am living, my joy will be unspeakable. 

The public debt being now off our hands, the question is, how shall the 
revenue be disposed of. The revenue arising from the sale of public lands 
is somewhat permaoent, but the greatest part of it arising from imposts is, 
in its nature, and will be in its course, var able and somewhat contingent, 

The rate of impost, I judge, must vary to meet the duties, with which 
other nations, with whom we have treaties of commerce, may see cause 
to burden their wares. 

My project is as follows : let the rate of duties be reduced equitably on 
all articles, regarding every class of citizens, to a standard of revenue 
that will leasonably support the government in all its constitutional mea- 
sures. Whenever the revenue shall leave a considerable surplus in the 
treasury, let the surplus be divided among all the states, according to their 
numbers, and let these sums, in the several states, be inaccessible to all 
applicants : the interest only to be distributable, and that only to aid in 
payment of state taxes. 

By this, or a similar appropriation, the property of all will be distribu- 
ted among all, and colleges, railroads, etc., be erected and supported by 
individuals or self-erected associations. 

I have not to read history to know that the ?nain-spring in the revolution 
was, " Liberty, and the sole disposal of our property ; deducting as much 
of both, as will be necessary to protect the main, and no more" And this 
I consider the true standard ot democracy, let the names and professions 
of men be what they may. 

As for those men who wish to make the government and the people two 
parties — who wish to limit the right of suffrage — who advocate monopolies 
and privileged orders — who are seekers of offices — who are seeking more 
after national splendor than national tranquillity — who are constantly expo- 
sing the measures of government to scorn, unless they themselves are the 
agents — who wish to have Christianity established by law, to make amends 
for their being destitute of the spirit, and opposed to the practice of it — 
from such turn away. For they that are such, serve not the Lord Jesus, 
nor their country, but their own bellies ; and by good words, fair speeches, 
and sleight of hand, deceive the hearts of the simple. From all such with- 
draw yourselves, and place no confidence in them. But honor those men 
with your suffrages and confidence, who honor your rights and seek your 



638 THE WRITINGS OF 

wealth by their measures. In selecting a man for public trust, ask the 
questions, does he understand and appreciate the rights of men ? Is he 
honest ? Has he confidence to vote against a majority 1 And from among 
those of this description, prefer the man who has the brightest talents and 
most information. 

The redemption of the soul from the curse of the law, and the dominion 
of sin, is an object of the first magnitude, for the loss of the soul, the 
whole world, in exchange, would be no equivalent. This has been an ob- 
ject of the highest solicitude with me for nearly sixty years : but I have 
to confess that my ardor to gain the object, both for myself and others, has 
not been equal to its merit. 

Next to the salvation of the soul, the civil and religious rights of men 
have summoned my attention, more than the acquisition of wealth or seats 
of honor. To see a great part of the human family tricked out of their 
rights and liberties by the other part — chained down to lasting subjugation, 
without any regard to those rights which are inalienable, has stimulated 
what little benevolence I have, with the small talents that I possess, to burst 
the prison doors, and proclaim liberty to the captives. Many meetings, 
like the present, I have attended, and many pieces have I written, with a 
view of pleading the rights of man against the claims of aristocrats. And 
now after a life of almost four-score years, poorly spent, I am like an old 
weather-worn sailor, yet on deck, in a boisterous sea, not at the helm steer- 
ing the ship, but before the mast, sounding the deep with a short line — 
watching the winds and pirates — fearing the rocks and looking out for the 
breakers — bearing at mast head, "free trade and sailors rights" deduct- 
ing from their profits an equitable tax to pay for their security. 

Gentlemen, your object is my object, and your joy my joy in the late 
triumph of democracy, which begins its operation to-day. Perhaps, while 
I am speaking, the President and Vice President elect, are taking the oaths 
of their offices for the four ensuing years. May the now begun presiden- 
tial term be full of the same wisdom and justice of the last term, and free 
of the scum of the ambitious pot that has boiled over in shameful froth. 

I am highly gratified in seeing so many young men in this assembly, for 
it is for the rising generation to control the future measures of govern- 
ment. A common voter, with a sound judgment and liberal mind, will 
legislate better for the cause of humanity and self-government, than the 
high pampered statesman, who considers himself of the genii order of be- 
ings, born to rule over man. 

Fellow-citizens, I wish you all a happy fourth of March. I hope we 
shall never have cause to regret that we have placed confidence in the 
two distinguished citizens who are raised to the two highest offices in the 
United States. 



ELDER JOHN LELAND. C39 



A DIALOGUE. 



Sinner, I'm come with power to let you know 
How much to God, for sinful debts, you owe: 
Ten thousand talents now against you lie, 
And payment must be made or you must die. 



Have patience with me and I'll do my best; 
Accept good will and cancel all the rest ; 
My prayers and alms and what I mean to do 
Will partly pay the sum I owe to you, 
And where I fail let pity pay the rest — 
That pity which your sov 'reign has profess'd. 



The law is holy, just and clear as light, 

And claims no more of you than what is right : 

That law you've broken twice ten thousand times, 

And all your debts assume the rank of crimes. 

The law knows neither pity nor respect, 

Justice is all the culprit can expect: 

Your prayers and alms and what you mean to do 

Will not secure you from eternal wo ; 

The righteous law can no abatement show. 

Prepare to meet thy doom and take the blow ; 

Behold God's executioner I stand, 

Array'd in vengeance with my sword in hand I 

REFLECTION. 

At this the trembling sinner stood amaz'd, 

The heavens grew black ! the forky light'nings blaz'd 

The mountains shook ! the sun and moon grew pale ! 

The whole creation mourn ! the angels wail ! 

Stern Justice then, with flaming sword in hand, 

Stepp'd forward to perform the dire command; 

But, ere he gave the blow, a voice was heard, 

" Hold ! hold your hand ! the sinner shall be spar'd ! 

Deliver him from going to the pit ; 

I've found a ransom which will him acquit." 



640 



THE WRITINGS OF 



At this eventful moment Christ appeared, 
Whose plea with justice was distinctly heard. 



Are any of my precepts too austere ? 
Or is the penalty annexed severe? 
Has not the sinner einn'd with open eyes ? 
Can justice live without the sinner dies ? 



Thy precepts are all holy and divine; 

The penalty proportion'd to the crime; 

The sinner has no just complaint to make, 

If vengeance sinks him in the burning lake. 

As God, I'm universal legislator ; 

As man. I'm under law to the Creator ; 

As mediator, I have work to do — 

To drink the bitter cup, to sinners due ; 

Justice I honor, law I magnify, 

But still the guilty sinner shall not die: 

I've been his surety long — from ancient times, 

I'll pay his debts, and suffer for his crimes. 

O sov'reign Justice ! search your records through, 

And see how much the sinner owes to you ; 

Keep nothing back, let a full charge be brought 

For ev'ry wicked action, word and thought. 



The sinner's debts swelled to a pond'rous load, 

His crimes most henious, calls aloud for blood. 

The fulness of the time is come for pay ; 

The debt I claim, and can no longer stay ; 

The debtor or his surety must comply, 

And for the crimes must bleed, and groan, and die. 



The time has come ! the payment must be made ! 
I neither spare my blood nor screen my head ; 
I've proved the God by words and works before ; 
I'll prove the man by dying in my gore ; 
Strike, Justice strike ! take all you can desire ; 
But save the sinner from eternal fire. 



No fault I rind in thee, but thou art bound, 
And must endure a mortal bruise and wound. 
Awake ! O sword of justice ! now awake ; 
And pierce the Saviour, for the sinner's sake ! 
Spare not God's only son, nor be afraid ; 
One off'ring only will for sin be made. 



ELDER JOHN LELAND. 641 

Awake ! O sword! and smite God's fellow through; 
His blood alone, remits me all my due. 
The red blade fell — the vengeful fiery sword 
Was plung'd into the heart of Christ the Lord. 
Behold, he bled and pray'd upon the cross, 
Then bow'd his head and yielded up the Ghost. 
** Enough," cried Justice, " now I sheath my sword;" 
And Christ ascended to his father, God. 
The keys of death and hell were in his hand, 
When he ascended to the heav'nly land ; 
Angels attended, filled with burning love, 
With shouts and trumpets to the world above ; 
"Lift up your heads, ye gates, ye doors make room, 
The King of Glory from below is come, 
The Lord of Hosts assumes his native throne ; 
Let all the heav'nly hosts the conqueror meet, 
And fall with rev'rence at his sacred feet." 
Now tho' he reigns in heaven exalted high, 
He ne'er forgets the blood of Calvary. 
" Father forgive !" he cries, " for I have died, 
And paid the purchase of my ransom'd Bride. 
Justice demanded ev'ry whit of me, 
And ev'ry whit I paid upon the tree ; 
Now all is finished, let the sinner live, 
Sinners of ev'ry clime who do believe." 
In gospel revelation thus we see 
How boundless love and justice can agree. 
This new and living way brings into view, 
How sinners can be sav'd, and God be true; 
How sin can be condem'd, and sins forgiv'n ; 
How sinners, doom'd to hell, may go to hea'vn. 
No other scheme to save has yet been found 
By grave philosophers and men renown'd : 
The blood of Christ alone atones for sin, 
His truth and grace destroy the plague within ; 
His watchful eye and powerful arm defend — 
Who can but love and rev'rence such a friend? 
Salvation cost the Saviour blood and smart — 
It costs the sinner only all his heart. 
O sinner, can you think of Jesus' love, 
And never feel one soft affection move 1 
Never resolve to be for God alone, 
And reign with Christ forever on his throne? 
81 



£42 THE WRITINGS Of 



LETTER TO THOMAS BINGHAM, ESQ. JULY, 1803. 



Sis : — I am at a loss to know what idea to affix to the sentence, that 
"baptism is an initiating ordinance into the church. Those who believe thai 
the sprinkling of infant children is gospel baptism, and those who believe 
that none should be baptized but repenting believers, and that dipping the 
body all over in water is the only mode of Christian baptism, are equally 
in the habit of calling baptism an initiating ordinance. 

If baptism is the door into a Christian church, how was it possible for a 
church to rise in the first place ? The members must first have been bap- 
tized before they could form into a church, and must first have been a 
church before there could be any initiation into it. Let a preacher go into 
a heathen country, and be successful in winning souls j he cannot baptize 
them until there is a church to initiate them into, and there cannot be a 
church until the constituents are baptized. 

If children, without their consent or knowledge, are initiated into the 
church by baptism, it follows, of course, that they are members of the 
church, and should be dealt with and disciplined like other members; nor 
can they ever stand propounded and be admitted afterwards; because they 
are already in the church. 

John the Baptist was of the priestly tribe, but never sacrificed, or in any 
way officiated as a Jewish priest. He came as the forerunner of the Mes- 
siah, in the spirit and power of Elias, to make ready a people prepared for 
the Lord. The scribes, priests, elders, and pharisees were the principals 
of the Jewish church, in his day. He was sent by God to preach repent- 
ance for sin, and faith in the Lamb of God, who stood among them ; and 
to baptize with water those who brought forth the fruits of repentance. 
But is there any thing in the course of John that looks as if he was build- 
ing on the Jewish church ? Did he ever advise with the rulers of that 
church ? Did they not reject the counsel of God against themselves, in 
rejecting his doctrine and baptism ? And is it likely that John would unite 
his followers with those whom he calls a "generation of vipers?" Let 
common sense answer. 

If, by the term church, we understand the whole Zion of God, which 
includes all who fear God and work righteousness in every nation, individ- 



ELDER JOHN LELAND. 643 

wals are initiated into it, not by water-baptism, but by the choice of Christ, 
and the application of the unction of the Holy One. This initiation, (the 
Baptists believe,) precedes the right to water-baptism. 

But if, by church, is understood any given number of pious saints, whose 
local situation, agreement of sentiment, and gracious affections, lead them 
to unite together as a church, it is, in the first instance, a matter of mutual 
agreement ; and when other individuals wish to be added to them, to help 
and be helped, the satisfaction and reception of the church is the initiation. 
If water baptism is the door into the church, it must be the door out a/* the 
church, in case of criminal disorder. 

Preaching and baptizing are ministerial works ; initiation and excision 
belong to the church. The minister baptizes the penitent believers INTO 
CHRIST; — the church receives them into fellowship. 

John baptized multitudes (into Christ) saying unto them that they should 
believe in him who should come after him ; that is, on Christ Jesus ; but 
he formed no churches. 

Jesus made and baptized more disciples than John ; but only one hundred 
and twenty of them were together when they elected Matthias. On the 
day of Pentecost, they who gladly received the word, were baptized, and 
three thousand were added to the one hundred and twenty : many of whom, 
It is most probable, had been baptized by John or Jesus before. After- 
wards, multitudes, both of men and women, were added to the Lord. The 
result seems to be, that baptism does not initiate into the whole churchy nor 
into any of the churches. 

That the Eunuch was initiated into any church, when Philip baptized 
him, is hard to believe ; and that there was any church in Phillippi, for 
Lydia and the jailer, with their households, to be initiated into, when they 
were baptized, drowns our senses to conceive of. 

Wherever the apostles found proper subjects, they baptized them, although 
their local situation prevented ihem from church relation. To such scat- 
tered saints Paul wrote in both of his Epistles to the Corinthians. See the 
dedications. " Unto the church of God which is at Corinth, with all that 
in every place call upon the name of Jesus Christ." " Unto the church 
of God which is at Corinth, with all the saints which are in all Achaia." 

If baptism initiates into the church, and if sprinkling infant children, or 
dipping them is gospel baptism, it follows that the British children who 
were compelled, and the South Americans who were forced, without the 
knowledge of the subject, and against the will of the parents, were all 
made members of the church. 

In these days there is a great variety of minor opinions among nominal 
Christians. All who are casting out devils, do not follow together in the 
same way. Uniformity of sentiment is not grounded by local situation. 
In the same section, pious individuals are found, who have not a sentimental 



644 THE WRITINGS OF 

agreement with their neighbors. These individuals are bound in conscience 
to be hapii&ed, but cannot unite in doctrine and modes of worship with those 
among whom they live. Ought not such persons to be baptised? Would 
not a gospel preacher address them thus. % ii And now, why tarriest thou ? 
Arise, and be baptized..'* This being done, I ask, what church, such per- 
sons are initiated into by it t Not the whole church- of the redeemed, for 
they were in that before. Not the church in their vicinity, for how ca& 
two walk together, except they are agreed ? 

"When ministers and churches are together, and act m concert, and the- 
candidates wish to unite with the church, as well as to be baptised, one 
declaration of what the Lord has done for their souls, and of their belief 
in Christ, may answer both purposes for admission to baptism, and receptor^ 
into the church* 



Lines occasioned by the death of Miss Laura Whitmarsh, of Cheshire* 

who died December % 183$, in her 19=;h year. A part o£ them wes& 

repeated at her fune rail 

Farewell, my Laura, for a little space,. 

Soon we shall meet and see each other's face £. 

One after one we die and 'waste away,. 

But the last tramp shall raise our sleeping clay. 

With what amazing joy the saints will meet, 

When death lies bruised and- vanquished at his feefr*£ 

Their bodies all refined like crystal stone, 

Their happy, souls shall put the bodies on : 

The souls and bodies then will be complete,. 

And in the kingdom take a royal seat, 

A crown, prepared for each, will then be given,—— 

A golden harp, to praise and sound In heaven. 

(Jan the sad paresis mourn with anxious pain^. 
Since their great loss is Laura's greater gain ?. 
Before her lifeless body had grown ©old, 
The soul had flown ten thousand leagues twice told,. 
!N or stopped her course,, tili she had joined the throngs 
©f all the Wood-wash'd choir, and learrs'd the song £ 
A long protracted meeting there to hold>. 
Cloth'd in line linen, and adorn'd with gold. 

Children,. your sister Laura has no breath ; 
You'll never hear her speak again on earth, 
She's gone before,, and you- must fcjtlow on ; 
Prepare for death, for soon your turn wilF come. 

Young people, look, and see where Laura lies 5 
Here is a looking-glass before your eves ; 
Here you may see your likeness and your end:— ~ 
Soon death the fatal javelin will send* 



ELDER JOHN LELAND. 645 

And you must go, whether you will or no, 
To heav'n above, or to the gulf below. 
O, may you all repent and live so well, 
That you may die without the fears of hell ! 
Repent of sin, and turn to God to-day ; 
Return with all your hearts — make no delay ; 
The vilest sinner that repents of sin, 
And turns to God, the Lord will take him in; 
The blessed Jesus stands with open arms 
To save the humble soul from all alarms. 
Sinners, are you of such hell-hardened steel, 
That neither wrath nor love can make you feel? 

But, oh, my gracious God, must I be still ? 
Sinners are void of strength as well as will ; 
They will not come to thee for life and peace, 
They cannot come without they're drawn by grace. 

The law is holy, pure, and clear as light, 
And claims no more of men than what is right, 
The Sovereign has a right to all his dues, 
Though subjects are insolvent, or refuse ; 
The law requires of men perfection still, 
And every failure is a moral ill. 
Here then, I find I've work enough to do, 
To preach to all, " be faithful, just and true ; 
Make clean your hands and hearts, and be as good 
As Adam ere he ate forbidden food ; 
Believe in Gad, and kiss his equal Son ; 
Take up the cross, and after Jesus run." 

But ah ! I preach what every one should do. 
But sad experience proves what they pursue. 
There's none that doeth good — all leave the way — 
Soon as they're born, like beasts they go astray; 
Guilty, polluted, both without and in, 
Haters of holiness, in love with sin. 

Here then the work increases — more to do— > 
To tell what Jesus does for men below ; 
He finds them in the wilderness of death, 
Or in the open field, exposed to wrath ; 
No eye to pity — none to take them in, 
Nor do ihey wish to be redeemed from sin, 
But by his quick'ning grace, he makes them see 
The dangers they are in except they flee ; 
He works in them to will, and gives them strength to do. 
Then they repent of sin, and after Jesus go ; 
He draws them with the cords of love and grace, 
They run to see their dear Redeemer's face ; 
He bids them go their way wiih sins forgiv'n ; 
They follow him, and go the way to heaven. 
He leads them in a way they never knew, 
Makes darkness light, and every object new. 



646 THE WRITINGS OF 

They see that God i3 just, and wonder why 
Mercy should spare them, when they ought to die ; 
The holy law is lovely in their sight, 
Although to keep it they are void of might . 
They trust in Christ's redeeming blood alone, 
And cry, "giace, grace," unto the living stone. 

The saints collectively, are all but one, — 
The Bride of Christ, his married wife alone ; 
Their Maker is their Husband, guide and friend, 
Whose love is strong, and lasts unto the end ; 
Thisjiock of God he bought with his own blood, 
His claim to all his sheep must then be good ; 
He died that they might have eternal life, 
And none can pluck them from his hands by strife. 



The following lines were read at the funeral of Miss Emeline Witmarsh, 
(sister of the preceding,) December 21, 1836. 

Here we behold the mortal part of one 
"Whose days are finish'd, and whose work is done ; 
But ere she died, she learned the heav'nly art 
To trust in Christ, and give him all her heart. 
When she lay struggling in death's iron arms, 
Laura descended, filled with heav'nly charms, 
Sent from above, to wait and watch the time, 
When she should live again with Emeline. 
Invisible to mortals — plain to faith ; — 
We then attend to hear what Laura saith. 

" My sister Emeline, did you but know 
The joys that flow where you will quickly go, 
You'd long to be released from cumbrous clay, 
And to the upper regions wing your way. 
Sent from the Saviour, full of love and grace, 
I'm come to guide you to that heavenly place. 
Oh, that my father, mother, every friend, 
Might know the joys that have no bound nor end !" 

This said, she beckon'd ; " sister, come away ;" — 
Her sister died and went without delay: 
Upward they steer'd their course to heaven's high wall, 
The gates flew open, and they heard the call, 
" Come in, come in, ye pilgrims of the Lord, 
And take a crown of life for your reward." 



ELDER JOHN LELAND. 647 

Lines occasioned by the death of the Reverend Justus Hull, and sung at 

his funeral : 

Prostrate before our weeping eyes, 
Greatness in humble ruin lies ; 
For more than fifty years he stood, 
A faithful witness for his God, 
Proclaiming Christ's redeeming blood ; — 
But he is gone. 

Nothing below the skies he sought, 
For heaven above he ran and fought, 
A glittering crown before his eyes 
Laid up in heaven above the skies ; 
He labor'd hard to win the prize ; 
But he is gone. 

The work of prayer was his delight, 
He called on God both day and night ; 
How oft we've seen the herald stand r 
Imploring mercy for the land ; 
That God would stay his vengeful hand : 
But he is gone. 

Could skill'd physicians, friends and saints, 
Have sav'd him from his dire complaints, 
Instead of meeting here to-day, 
To look with sadness on his clay, 
We might have heard him preach and pray : 
But he is gone. 

In him was found the heavenly art, 
To lead the mind and melt the heart ; 
Soon as his solemn voice was heard, 
The saints rejoic'd, the sinners feared, 
And all the holy man rever'd ; — 
But he is gone. 



648 THE WRITINGS OP 



LETTER TO HON. R. M. JOHNSON, JUNE 9, 1834. 



Hon. Sir : — Whether events take place pursuant to an unalterable de- 
cree, or whether they are contingent, they have had their course, and 
brought the world into its present condition. Somewhere, in creation, be- 
tween the highest angel and smallest insect, there was a gap for myself; 
but, whether that gap would have been a greater defect than the supply, 
is a question. The term of time that I have filled has astonished the world 
with its events. As I was twenty-one years old between the battles of Lex- 
ington and Bunker Hill, 1 have not to learn the course of things in the field or 
cabinet from history, having lived through the whole term from '75, to 
1834. As you have passed through the scenes of the present century, 
(some of which have been bloody, and many of them hot and windy,) and 
well' know what contests there was for ten years before the present cen- 
tury began, it would be an insult on your knowledge to say anything about 
them. But like other old men, I will say a little about myself. 1 never 
desired a civil office in my life, nor have I ever thought that my talents, 
with their small cultivation, qualified me to fill any office, even a middling 
grade ; but, some how or other I have been a republican (dyed in the skin, 
before the wool was grown, which cannot be sheared off) both in church 
and state. To acknowledge his Holiness the Pope, my Lord Bishop, his 
Highness the Synod, his Excellency the Presbytery, his most Christian 
Majesty, the Association, or his Grace the Brotherhood, to hold dominion 
over my faith and direct my conscience, is making a bow too great for 
my stiff neck. As well might I bow to a hereditary Monarch, a life leased 
Aristocracy, or a jockey made President. Let the church be formed (not 
of many masters, but) of living stones, and proceed as the Bible directs, 
and I will be subject, and not set up my will as a standard for others ; but 
let them not crowd into the empire of conscience ; for the little busy 
Paul, (whose name is mentioned one hundred and sixty times in the New 
Testament,) saith, " why is my liberty judged by another man's con- 
science ?" My religion forbids me to speak evil of dignities — teaches me 
to be subject to the powers that be — to obey magistrates, etc. Where laws 
are made for general good, I would cheerfully submit ; where they are 
oppressive, I would bear with patience. If the oppression can be removed 
by the oppressed, I would unite with them to gain redress. But if laws 
are made to describe what God I shall adore, how I shall worship him, 



ELDER JOHN LELAND. 649 

and at what places and times that worship shall be paid ; be it known to 
all that I will not fall down and worship the image that is set up. " Where 
conscience begins, empire ends." 

But stop my fugitive pen, come back to your bearings. Our constitu- 
tion of government was formed in peace for peace ; and many of its 
warmest friends feared it would not sustain the shock of war. Mr. Ran- 
dolph once said, "go to war, Mr. Chairman, and you will come out of it 
without a constitution." This prediction, however, has failed. Mr. Mad- 
ison said to me, in 1788, "the states have surrendered to the general 
government a certain quantity of their rights ; but it is most likely, if 
ever the general government is dissolved, it will proceed from the jeal- 
ousy of state authorities." This has not yet taken place. The present 
appearance is that the ambition of aspirants, with their inflamed parti- 
zans, are the most to be feared. Why all this strife and contention? 
What is there in high offices so amiable ? Did Milton make the devil 
speak a truth, when he said, " better reign in hell, than be subordinate 
in heaven ?" In monarchies, where kings have their agents to do the 
thinking and acting for them, a throne may be an easy seat ; but, in the 
United States, the presidency must be a laborious, painful and perplexing 
office ; and it will seem to me that the president, who is fairly chosen by 
the people, needs, and has a constitutional right to expect all the aid that 
the co-ordinate powers and the people can afford, (not sacrificing, how- 
ever, the right of private judgment and the open disclosure of opinion.) 
This would be practical republicanism. Some time past, a society 
agreed to build a meeting-house, but differed widely as to the best mea- 
sures of erecting and disposing of it. When the question was decided by 
a fair vote, a man who was in the minority arose and addressed the so- 
ciety as follows : " Gentlemen, the vote has gone against me, but I con- 
cur, and shall do as much to further the work as if my judgment had been 
honored. It is my will that a majority should rule, and therefore, in this 
instance, my will is gratified." This republican principle, interwoven 
into all the federal states, and into the heart of every officer in the United 
States, would produce more good work, and less bad talk, than is now the 
case ; for oratory has overdone itself. The question now is, among the 
middling class of sober men, (who in fact are the bone of society,) not 
" what does the man say ?" but " what does he do ?" Free debate must 
be granted, and decent time allowed for reflection ; but it is presumed 
that nearly all the leading questions that come before Congress, are cut 
and dried beforehand ; and, if the previous question was sustained on the 
first day, the result would be the same that takes place after two months 
are consumed in retailing wind ; for, the members are not sent by their 
constituents to be converted, but because they are covenanted, and will 
not fall from grace. 

82 



650 THE WRITINGS OF 

It would be a criminal impeachment of the wisdom of the constituent 
power, to question the disinterested purity of motives of those who are 
chosen representatives. On the floor of Congress it would not be ad- 
mitted. And mean suspicion and vain surmisings, are not to be nurtured 
in our fields, shops or firesides. But when men give rational evidence 
that their object is to disgrace others, and direct the people who to vote 
for, manly jealousy and love of country, call upon the people to mark 
such men and avoid them. Such men bring a great pressure on our in- 
stitutions, and unless their deposits are removed to the bank of private 
life, contention will continue, and ruin follow. 

With due respect to Uncle Sam, Old Hickory and yourself, I sub- 
scribe^ etc.- 

JOHN LELAND, 



ELDER JOHN LELAND. G51 



ADDRESS 

AT A DEMOCRATIC MEETING HELD AT CHESHIRE, AUGUST 28, 1834. 



Fellow-Citizens: — Were it not that I am publicly pledged, that " as 
long as I can speak with my tongue — wield a pen — or heave a cry to heaven, 
whenever the rights of men, the liberty of conscience, or the good of my coun- 
try were invaded by fraud or force, my feeble efforts should not lie dormant," 
I should decline your invitation at this time on account of my age and in- 
capacity. But, on your request, I attend with you to-day, and shall cast 
in my two mites for the support of this doctrine, viz : That the rights of 
man and the energy of law, when operating in their proper channels, are 
aids to each other ; but when either or both of them grow licentious and 
proclaim war, if no expedient is found to check their hostility, either des- 
potism or anarchy will follow. Tyranny is the licentiousness of great men ; 
anarchy the licentiousness of little men, both of which are destructive to 
rational liberty. Good government and equal laws form the expedient that 
sober reason has prescribed to check the vicious and unwearied propensi- 
ties of the human heart, and bridle those desires and actions which cannot 
Vvp tftrnpn ^ *£ *fc % "■*& H* ^ ^ ^ 

If the leaders of the opposition would point out a better line of adminis- 
tration than that which has been in operation for the last six years, know- 
ing that they themselves were not to be the agents of it, they would render 
good service to their country. This new light we would receive with 
great avidity and thankfulness. But. for this we have hitherto looked in 
vain. To find fault with what is done, without showing what could be 
done better, is no mark of a patriot or statesman. Let those fault-finding 
chieftains be notified now, if they never have been before, that their op- 
position is viewed by democratical republicans to be the child of hatred to 
the man whom the people have delighted to honor above them, and who 
will not bend before them ; as well as the effect of ambition to rise into 
the chief seats of the synagogue themselves, and be called Rabbi — Presi- 
dent, and Rabbi — Secretary. On the legislative floor we impeach the 
motives of none ; but at home and at the polls we are governed by 
Lynch's law, and not by parliamentary fetters. 



652 THE WRITINGS OF 

When Mr. Jefferson was elected president, the pulpits rang with alarms, 
and the presses groaned with predictions, that the Bibles would all be 
burned ; meeting-houses destroyed ; the marriage bonds dissolved, and 
anarchy, infidelity and licentiousness would fill the land. These clerical 
warnings and editorial prophecies all failed. Instead thereof, during his 
administration, the national debt was reduced $40,000,000 ; the internal 
taxes taken off; the vast territory of the west was added to the United 
States, and every man sat quietly under his vine and fig tree, enjoying the 
freedom of his religion and the attachment of his wife and children. 

So with respect to Gen. Jackson. Before he came into office, the alarm 
guns were fired in every direction. " He has no learning ; he is not ex- 
perienced in diplomacy ; he is only a military chieftain ; he is lawless ; 
he is a murderer ; if he should be president, the members of Congress 
must go armed to Washington ; better be cursed with war, famine or pes- 
tilence, than be under military rule," &c. But the nerves of the people 
sustained the shock, and raised him to the highest office in their gift. 

But a heterogeneous band have been and still are hunting him like a 
partridge on the mountains, and are determined to neither eat nor drink un- 
til they have killed Paul. But he, with unruffled temper, like the horses 
in Pharaoh's chariot, keeps on his course of seeking the good of the people, 
regardless of all the yelping puppies that seek to snap at his feet. 

During his administration, the national debt has been reduced to a mere 
fraction ; duties lessened ; treaties formed ; rewards for spoliations obtain- 
ed ; vast tracts of land purchased of the Indians, &c. For more than sixty 
years I have been old enough to observe the state of things, and can honest- 
ly say, that as far as I can judge, I have never seen a time of greater pros- 
perity, among every class of citizens, than the present : look which way I 
will, the proofs of prosperity are before my eyes. Nor can I conceive how 
rational beings can expect more from government than we enjoy. 

From the first operation of our government, in 1789, until the present 
time, there has always been some question afloat to agitate the public 
mind : the present question is the Bank of the United States. 

When the constitution first made its appearance, in the autumn of 1787, 
I read it with close attention, and finally gave my vote for its adoption; 
and after the amendments took place, I esteemed it as good a skeleton as 
could well be formed (never, however, liking the Judiciary Department of 
it.) I had then no thought of a bank, and had heard nothing said about 
it. When the bank was first chartered, it was an act I had never looked 
for ; but being ignorant of commercial and fiscal concerns, I held my 
peace, concluding that other men knew better than myself ; and in that 
acquiescence I have lived until this time, without ever studying banking 
principles. Of late, however, the exteriors of the bank have struck my 
mind. 



ELDER JOHN LELAND. 653 

Very soon after Gen. Jackson began to administer, in a public docu- 
ment he made an avowal of the intrinsic evils, dangerous tendency and 
party application of the bank, in his view of it. This he did to awaken 
the attention of the people, and give the directors of the bank time to set- 
tle their accounts before the expiration of the charter, in case it should not 
be renewed. 

The spirit of this inquiry he kept alive during his first term of adminis- 
tration. The plain language of which was : " Fellow-citizens, I give you 
my views of the bank, and shall act upon those principles ; if you respond 
to those sentiments I am ready to serve you ; if not, elect another agent." 
The people, with their eyes open, again elected him to the presidency, 
giving him more than two-thirds of their votes ; which was one evidence 
that they were opposed to the bank, under its present regulations. Soon 
after this the secretary of the treasury (in conformity to chartered right) 
removed the national deposites from the bank of United States to other 
banks. This has occasioned warm feeling and inflammatory harangues 
beyond measure. 

The Senate have passed a vote of censure on the president, and will not 
admit his protest to be entered on their journal. The reasons of the secre- 
tary they declare insufficient, and, in their executive capacity, have re- 
fused to confirm his nomination. The House of Representatives have vo- 
ted that the bank ought not to be re-chartered, and that the removal of 
the deposites is in conformity to the charter of the bank, and expedient as 
well as legal. The case is now at issue between the advocates for the 
bank and its foes ; which case the sovereign people will decide ; and if 
they are rightly informed, will judge uprightly. What I have seen and 
heard in this unusual struggle about the bank, compels me to say that if 
one was to inform me that the president and directors of the bank, and all 
its warm advocates, were disinterested patriots, and had only the good of 
the country at heart ; that they really believed that agriculture, manufac- 
tures, and commerce, would all languish, and national bankruptcy follow 
unless the bank should be continued, I should find myself so unbelieving 
that I should have to pray, " Lord, increase my faith," for my faith in this 
information would not be equal to a grain of mustard-seed. But if another 
was to tell me that the bank, in its present form, was a dangerous institu- 
tion ; the stockholders a privileged class ; that the directors were unsub- 
missive ; and that the warm advocates for its re-charter are either stock- 
holders in the bank or receive her smiles and kisses, I should believe the 
report without requiring signs and miracles to confirm my faith. 

The Senate of the United States is an august assemblage ; chosen by the 
legislatures of the several states ; holding their offices for six years ; par- 
taking of a part of the legislative, executive, and judiciary powers : how 
important ! An ambassador at Rome once said, " The Senate of Rome is 



654 THE WRITINGS OF 

an assembly of the Gods, but my own countrymen are a herd of Hydras." 
But such is the weakness and depravity of human nature, that men in the 
highest stations may do wrong. That the Senate did, at their last session, 
abuse the president, the secretary of the treasury, and the postmaster- 
general, is notorious : but passing that by, there were some laws passed in 
the session that bid fair to be of great utility. 

The gold bill will have a natural tendency to stop the exportation of 
American eagles, and bring back many of the fugitives to their native soil. 
Making foreign silver current, will have a like tendency to bring much of 
it from the states in the silver regions. Gold mines are somewhat prolific 
in some of our southern states. Add to this the twenty millions of specie 
that have lately been shipped into the United States ; and a permanent cur- 
rency, sufficient for a medium of barter, may be established. 

If banks shall nevertheless be necessary to facilitate commerce, let them 
be chartered in the states, with this proviso, that no bills of a less denomi- 
nation than 810 shall be emitted. This scheme, or something like it, 
would make the people of the United States happy in their fiscal concerns. 
It is a given truth that there is no intrinsic value in paper currency ; not 
as much as there is in a paper of pins or an iron nail. The value of it is 
nominal, not real; it is the evidence of wealth, which is not in itself. I 
here close my superficial remarks on the exteriors of the bank of the United 
States, and leave the constitutionality and expediency of it to be elucidated 
by its friends and foes before the great tribunal, the sovereign people, and 
shall cheerfully submit to the decision. 

The friends of the present administration have nothing to flatter them at 
present in this commonwealth at large, or even in this congressional dis- 
trict, where a decided and overwhelming majority of numbers, wealth and 
talent are against it. But so many changes, divisions, subdivisions, tri- 
sions, quatrisions, cleavings off, and splicings together, take place ; and at 
every new jump a new name is given ; that he who follows the times needs 
the sagacity of a hound, to follow the crooked track of a fox. 

Among a thousand things that might be said to encourage the perseve- 
ring democratic minority, let one be sufficient. 

The early settlers of New England had a strong notion of a Christian 
commonwealth ; that Christians had the same pre-eminence over the heath- 
en that the Israelites had over the inhabitants of Canaan ; that as God 
gave the tribes the land of the Canaanites, so also it was his will that Chris- 
tians should take away the land of the Indians. Another idea they enter- 
tained, that although diocesan government of the church was unscriptural 
and cruel, yet each town should (under act of the legislature) by a major 
vote, compel all to attend the worship and support the preacher that the ma- 
jority preferred. In these things Roger Williams, minister of Salem, 
withstood them; and for manfully maintaining that religious opinions 



ELDER JOHN LELAND. 655 

were not articles of human legislation, and that it was unjust to take the 
land of the Indians without a satisfactory reward, he was banished from 
Massachusetts Bay, and fled south to the Indians, who gave him a tract of 
land which he named Providence. He became the principal founder of 
the state of Rhode Island, and has the honor of founding the first govern- 
ment, free from religious oppression, that has ever been since the days of 
Constantine. William Penn followed his example in founding Pennsylva- 
nia upon the same principle. And in 1787 and '88, the United States did 
the same. What an individual contended for against a host, and for which 
he was banished, is now become the supreme law of the whole United 
States. What has been may be again. Democracy runs low in this 
state at present; it may rise: if not, democrats can bear. In the United 
States, democracy had a commanding voice for the last six years : what 
changes may take place hereafter I cannot say ; every spoke in the wheel 
has its turn in being uppermost. Who will succeed the present chief 
magistrate in the presidency is yet unknown ; many seem to be licking 
their chops for it : and if the fever does not intermit, it will soon be with 
our republic as it once was with Rome, which one of their poets describes 
thus : " Oh what a many-headed beast is Rome ! How many horns she 
bears ! ; ' Let the presidency fall into whose hands it may hereafter, the 
democrats have this to say, that it was under the administration of their 
favorite presidents, Jefferson and Jackson, that the debt of the nation was 
more reduced, and greater acquisitions of territory made, than in any 
fourteen years besides. It must be expected that in an elective govern- 
ment personal attachments, and the wish of a different line of measures, 
will occasion some confusion ; but as long as the contention contains only 
hot wind and loud noise, free from the smoke of powder and the stain of 
blood, it must be borne with as a tax which all free governments have to 
pay for their liberty. 

Compare the condition of the citizens of the United States with that 
of the subjects of European monarchs, and you will felicitate yourselves 
and bless God that you are Americans. With them pomp and poverty ; 
sumptuousness and starvation; fulness and beggary ; purple and ragged- 
ness ; oppression and depression ; haughtiness and cringing, are seen at 
one glance. Splendor of courts ; the aggrandizement of a few, and the 
wretchedness of many, is a true portrait of those kingdoms. But in our 
institutions there is no king but law, and every man has a voice in making 
it ; no hereditary lords ; no privileged orders in church or state ; we call 
no man master ; we are all on a level, minding our own business, making 
our own bargains, and seeking our own happiness in our own chosen way. 
Such is the genius of our institutions. But if, under some peculiar excite- 
ment, we are led into error, time and reflection, with the aid of the all- 



656 THE WRITINGS OF 

correcting weapon right of suffrage, bring us back to our natural bear- 
ings and peaceful enjoyments. 

As the sentiments of this concourse can be better expressed by resolu- 
tions than by my feeble address, I shall give way, relying on the goodness 
of the audience to pass by all the defects of limited talents, inexperience 
in state affairs, and weakness of age. As political meetings in Cheshire, 
heretofore, have been eulogized for sobriety and good order, an emulation 
to retain the character will stimulate every one to abstain from intempe- 
rance, riot, and strife ; that nothing may be said or done to stain the fair 
character of the town, or expose democracy to disgrace ; nothing inconsis- 
tent with the principles of morality, or pure and undefiled religion. Let it 
be known to all, that while we contend for the rights of man against the 
claims of aristocrats, and the clamor of ambitious would-be-ins, we act 
under a sense of our accountability to the King of all nations, Happiness 
and prosperity to all of you. 



ELDER JOHN LELAND. G57 



LETTER, 



Sir : — I respond to your sentiments, respecting our illustrious chief 
magistrate, and the abuse that has been cast upon him, by a heterogene- 
ous mob, composed of Nullifiers, Hartford Convention men, Bankites, and 
the would be-ins. Supposing they should succeed in their wishes, is it 
.probable that better treaties would be made.; more land purchased ; debts 
sunk faster ; commerce more flourishing; public credit more firm ; the 
hand of labor more eased ; state rights more respected ; the liberty of the 
citizens better guarded, or any blessing that may reasonably be looked for 
from government bettered ? 

When I survey the administration of President Jackson, I am constrain- 
ed to say, " he has done all things well," and would ask those who are 
seeking to run him down, " why, what evil has he done V The Almighty 
Being, who seems to have a peculiar regard for the United States, has 
raised up men of singular qualities to meet special emergencies, whose 
names will live in admiration as long as history endures; and in this list 
of names, that of Andrew Jackson will not be obliterated-: for what other 
man would have met with all that he has, with the same personal and moral 
courage and prudence; giving uncontrovertible evidence in every measure 
that the good of the people, and not his own aggrandisement, was the stimu- 
lus ? But stop ! I am no statesman. The origin, design and boundaries 
of civil government I have studied ; its interference with religion I have 
opposed ; the equal rights of all :I have plead for ; but the minutia of law 
I am a stranger to. 

In the formation of our constitution of general government, the aristo- 
cratical part of the community could not get woven into the letter of it all 
that they desired ; but after its ratification, they called into requisition all 
their energies to turn the administration into an aristocratic channel, and 
by construction gave it an irresponsible tone ; and were so successful that 
in ten years an alien act — a sedition act — a stamp act, with a standing 
army, etc, -were all established ; and the doctrine was trumpeted far and 
loud, u that a national debt was a national blessing, 5 ' which was chorused, 
" the rulers must save the people from themselves." None but those who 
lived at the time, can fully conceive how much it cost the sober democrats 
to place Jefferson in the presidential chair, and check the threatening 

83 



658 THE WRITINGS OF 

flood. But notwithstanding the fatal wound which Federalism then receiv- 
ed, since the close of the last war in 1815, this deadly wound has been 
partly healed by the disguise of National Republicanism, and old Democ- 
racy has been obliged to arm herself with ballot box weapons to vanquish 
the same old enemy, who is now dodging out of sight under the covert of 
Whig. 

If individuals were always governed by truth, justice, and benevolence, 
few laws, and few magistrates would be sufficient ; but government took 
its rise from the wrongs of men. Men, rinding evil propensities in them- 
selves, and seeing the overt acts of others, called in the aid of sober rea- 
son to establish rules to prevent the mischief. This is government, which 
is an evil of itself, because it costs individuals some of their natural rights ; 
but it is a necessary evil to prevent a greater. 

I have lived under the administration of seven presidents, and was never 
better pleased with the measures of government than I now am. I have 
endeavored to serve my generation according to the clearest light that I 
could gain. It is now for the rising generation to sustain the institutions 
which their fathers have left them ; improve upon them, or radically change 
them ; for one generation has no right to control that which succeeds. 



ELDER JOHN LELAND. 659 



A MEMORIAL. 



THE FOLLOWING WAS WRITTEN FOR HIS DAUGHTER, AT HER REQUEST, AS 
A MEMORIAL OF HIMSELF. 



Now, in the eve of a life but poorly spent, I write a few lines for you, 
that you may have a token to remember me by, after my decease. But 
why all this ? A century from this time, there will not be a person on 
earth, that ever heard there was such a man as myself;- nor am I anxious 
to perpetuate a name associated with so few virtues- and so many defects. 
If my name is found in the Lamb's Book of Life — if my robe is washed 
and made white by his blood— if he will say to me at the judgment day, 
" come, ye blessed of my father, receive the reward of a crown of life, 
and palm of victory," it is— it ought to be — my greatest desire ; never- 
theless, while I am here in the body, living on the bounties of heaven, I 
have a feeble desire to serve my generation by the will of God, like David, 
knowing that shortly I must fall asleep. 

Sin has introduced so much darkness and blindness into this world, that 
I have ever found it a hard task to find the real truth; and notwithstanding 
the true light has been shining ever since the Sun of Righteousness arose, 
still blindness and inattention involve me in ignorance. Nor is this all ; 
sin has so completely ruined men, that any scheme of restoration that crea- 
tures can comprehend, would be insufficient ; a scheme founded in infinite 
wisdom, and executed in infinite love and omnipotent power, was necessary. 
This scheme the gospel reveals ; but how incompetent are men, or angels, 
to understand it in all its parts. The wonders hidden in this plan, will be 
gradually unfolding to the saints eternally, but will never be exhausted. 
But, 

Tho' of exact perfection we despair, 
Yet every step to virtue's worth our care. 

Some feeble conclusions that I have formed of God's truth, here fol- 
low : 

The excellencies of human life consist in justice, accommodation, mercy, 
truth, and liberality. 

Justice has just weights, measures, and balances, will never deceive or 



660 THE WRITINGS OF 

defraud any one, and will not extort or diminish his own or another's, for 
the sake of advantage. 

Accommodation, by looking not on our own things, (exclusively,) but on 
the things of others, with but little or no expense, can greatly diminish the 
troubles, and increase the comforts of the world. 

Mercy has a pitiful eye and a liberal hand, towards all the distressed. 
It feels another's wo, and will not say to the needy, "be ye warmed, and 
be clothed," without giving relief, if in its power. 

Truth, without disguise, was so much esteemed among some of the 
heathen, that they had a goddess, called Truth, stark naked. If every one 
would speak truth with his neighbor, we might believe every word we hear, 
and grow wise, Many times men are brought into a dilemma, where a 
little lie will seem to help them out. Such was the case with Peter ; but 
a good man, governed by goodness, will swear to his own hurt and not 
change, — that is, he will stick to the truth, if it injures himself. 

Liberality of heart, reduced to practice for the public good — useful 
institutions, and the relief of individuals, according to what a man hath, is 
approved among all nations. 

All these excellencies, with their corresponding virtues, may be perform- 
ed by a mere man of the world, who has never been anointed with the 
" holy unction," or drank of the " water of life." And if, in addition thereto, 
he has abstained from all overt acts, and " kept all from his youth up," all 
together, can gain no hope beyond the grave, nor show one sin forgiven. 
One thing is still lacking. 

A great part of the preceptive addresses given in the Old Testament, 
and some in the New, were given to men as citizens of state, or moralists 
in human society, and have no bearing on eternity : of course, the promi- 
ses and penalties annexed thereto, are contingent. 

That children do that, in their ancestors, long before they are born, for 
which they are applauded or punished, is noticed in the Bible: see Heb. 
vii., 9, 10. And as I may so say, Levi also, who receiveth tithes, paid 
tithes in Abraham, Luke xi., 50. That the blood of all the prophets, which 
was shed from the foundation of the world, may be required of this gene- 
ration. Without enlarging here, I may safely say, that all have sinned, 
and are by nature children of wrath, under guilt and in a state of pollution. 
Neither the human nature of heathens, the religious rituals of the phari- 
sees, nor the smoking altars, and bleeding victims of the Mosaic insti- 
tution, can take away the guilt of sin, or purge the conscience of dead 
works. The blood of Christ alone removes the guilt of sin, — his holy 
anointing frees us from its reigning dominion. Yes, the religion that 
saves the soul from sin, guilt, and condemnation, includes a mediator, who 
died for our sins, a change of heart, or being born, not of blood, nor of the 
will of the flesh, nor of the will of man, but of God, (of his own will he 



ELDER JOnN LELAND. G61 

begets us by the word of truth,) not by works of righteousness which we 
have done, but by the washing of regeneration, and the renewing of the 
Holy Ghost, he works in us, both to will and to do. This spirit of grace, 
shed abundantly on the soul, causes it to bring forth the fruits of love, joy, 
peace, long suffering, gentleness, goodness, faith, meekness, temperance, 
against which there is no law. This immortal seed, which abides with the 
saints, not only produces the internal fruits, just mentioned, but is a stronger 
stimulus to prompt to every good work, both religious and human, than the 
horrid fear of punishment, and the flattering hope of reward. 

These are my views of religion ; but as I lay no claim to infallible in- 
spiration, or profundity of research, I cannot tell whether any, or how 
much error may be incorporated into my creed. I, therefore, advise every 
one to read, pray, and examine personally, with an unbiased mind, re- 
membering that an honest, humble heart, is more acceptable to God than 
boasted wisdom. 



602 THE WRITINGS OF 



I WILL ALSO SHOW MY OPINION. 



On or about the year thirty A. D., Caiaphas was head of the Jewish 

Sanhedrim ; a court of priests, scribes, and pbarisees, which took cognizance 
of religious crimes, and awarded the punishments to the offenders. Herod, 
in his jurisdiction, was head of the men of war. Pilate was governor and 
chief justice in Palestine, which was then a Roman province. Herod and 
Pilate were at variance ; but what the bone of contention was, is uncer- 
tain. If Herod promised the people to make it known, he never redeem- 
ed his pledge. Caiaphas was no friend to either of them ; being himself 
a circumcised Jew, he would neither eat with, nor be sociable with idol- 
aters. But a certain event took place, in which the three dropped their 
hostility, and united to act in concert. The Saviour of the world was 
declared worthy of death by Caiaphas and his council — set at naught by 
Herod and his men of war — condemned and executed by Pilate and his 
band of soldiers. These events belong to the great department, and took 
place eighteen hundred years ago. Of late, however, a peculiar fracas 
has broken out in the United States, which has been nineteen years brew- 
ing, which naturally leads the mind to reflect on the past. The trium- 
virate of the Senate of the United States, though formerly at great vari- 
ance, have united their strength to degrade and run down Jackson in the 
esteem and confidence of the people. A majority of the senators have passed 
a resolution of censure, implicating him as usurping a power not given him in 
the constitution, in removing the deposits of the United States bank. Well, 
what then 1 The resolution and the record of it on their journals have -not 
changed the opinions of the people — removed the deposits back— nor laid 
any foundation for judicial proceedings. Whether the friends of the resolu- 
tion were sincere or malicious, the result is, "the mountain labored, and 
brought forth a mouse." That the senators, like other citizens, had a good 
right, in a self-created convention, to pass resolutions on men and measures, 
is confessed by all ; but men of black paws, ignorant of the mystery of 
profound construction, who have only the compass of common sense, and 
the chart of plain language to steer by, cannot discern by what authority 
the Senate, on the floor of legislation, can censure, by resolution, any man, 
* Published in 1835. 



ELDER JOHN LELAND. 663 

except in cases of impeachment, in which the senators are the exclusive 
judges and the prescribed accusers. 

The Senate and House of Representatives do not always agree. In case 
of disagreement, should the House of Representatives pass a resolution to 
censure the Senate, would not the senators, like the devils in Capernaum, 
cry out "let us alone — ne sutor ultra crepidamV Should both branches 
of the legislature pass resolutions to censure the judiciary for some legal 
decision, would not the bench reply, like Paul, " study to be quiet, and do 
your own business." The resolutions submitted, after the expense of much 
time, Herculean speeches, and great pain, passed the Senate ; and a great- 
er nothing was never seen. Had the event taken place in the days of 
Hezekiah, we should judge that the reporter of those times (Isaiah) had it 
in view when he exclaimed, " we have been in pain, we have as it were 
brought forth wind, we have not wrought any deliverance in the earth." 
Some of my political brethren (friends of Jackson and his wise, just and 
economical administration) are intent to have the record of the vote re- 
scinded, erased, or expunged from the journals of the senate. I wonder 
why 1 My views are, let it remain on the journals on a prominent page, 
as long as paper and ink can talk, as a monument of what party rage, 
disappointed ambition and political insanity can do. By forming the es- 
timate of men, that every one has a pope in his belly, (with but few ex- 
ceptions,) it is highly probable that the senators opposed to the resolution, 
in some future session, will exert themselves to have the reeord expunged 
from their journals. Very likely the question will be the hobby for a 
seven month's race.; and it may be with no better temper than has at- 
tended it heretofore. Should they succeed and gain a vote to expunge 
the reeord, the people might exclaim as a rustick boy, David, did to his 
mother, that his brother Jonathan had killed a dead mouse. For the 
vote, one way or the other, does not weigh an ounce of lamp-black in the 
scale of the judgment and prosperity of the people, nor in the proceed- 
ings of the administration. 

The charges preferred against the illustrious character, spoken of 
in the head of this essay, were " that he was a devil, and worked by the 
power of Beelzebub — that they stoned him not for a good work but for a 
bad one — that he was a Sabbath-breaker — a deceiver — a seducer and 
blasphemer — that it was expedient that he should die ; otherwise the Ro- 
mans would devastate the country." These were the accusations ; and 
although his friends repelled the charges, still the record of them is pre- 
served in the most durable journals ; and what harm has it done ? Has 
it done honor to the accusers or injury to the accused ? So also in the 
case in view. The censuring vote, and its record on the journals, have 
never made one enemy of the president, nor one friend to the senators 
who advocated the measure, nor altered the course of the administration; 



664 THE WRITINGS OF 

and if the record should be expunged, the effect would be as passive. 
The plea for expunging, is, that a vote of censure against the president, 
if left on record in the journals of the Senate, will be a dangerous pre- 
cedent for the Senate to usurp hereafter. It sounds strange to hear re- 
publicans plead for the right of legislating for posterity ; but, many who 
are republicans in their judgments, are in spirit and disposition tyrants. 
What can precedent do to withstand determination ? Let an individual 
have a strong will to do anything, and precedents to the contrary have 
little or no weight with him ; but, if he has power, his will is gratified,, 
maugre all the precedents. So it is with nations ; and so it is with legis- 
lative bodies. 



ELDER JOHN LELAND. 665 



THE MOSAIC DISPENSATION.' 



«• I will give thee the opening of the mouth in the midst of them." 

" The priests bear rule by their means, and what will ye do in the end thereof ?"j 



In a world where the power of God, the power of Satan, and the 
power of men, have their respective courses, it cannot be expected, that 
religion, in all its purity, will be possessed, understood and practiced 
without an alloy of error. From the entrance of sin into the human fa- 
mily, more or less until the present time, darkness has covered the earth, 
and gross darkness the people. From creation to the law of Moses, 
(almost 2500 years,) except what was known of God by his works, but 
very small gleams of light were given unto men to teach them the moral 
character of God, and what kind of worship he requires of them. The 
Mosaic ministration was glorious, but made nothing perfect, except by 
sacrificing figures, it gave no hope for pardon of sin and eternal life. 
When the writings of Moses, and of the prophets who lived a thousand 
years after him were read, the veil remained on the minds of the readers. 
When they prophesied of the coming of Christ and the glory that would 
follow, their predictions were greatly obscured by mystery and Judaism. 
God had provided some better things for those that should follow. When 
John the Baptist, like the morning star, came before and introduced the 
Sun of Righteousness, the dayspring from on high visited the world. 
The true light then shone. The examples and preaching of Christ, with 
the inspired addresses of the apostles, recorded in the New Testament, 
form a perfect creed of faith and directory of life, for the followers of 
Christ to the end of the world. No man may add thereto or diminish 
therefrom. Those parts of the Old Testament which are brought forward 
and incorporated into the New Testament are binding on Christians. 
Other parts of it serve to show the conduct of men — the changes which 
have taken place on earth, and the wonderful works of God in the world. 
The remainder are purely Jewish, and have no great bearings on others. 
The establishment of Christianity introduced a change of the priesthood — 
a change of sacrifice and a change of the law ; of course the divers wash- 
ings and carnal ordinances, which were to continue no longer than the 
reformation, ceased to be obligatory ; and a new code of laws, contained 
in the New Testament, became binding on the saints. Here was a radu 

* Published in 1832. 
84 



<j$& the writings of 

cal change of the rituals of religion appointed by God himself. Since the 
close of inspiration, through the weakness of some, and the love of power 
and wealth of others, Christianity, in its exterior forms, has ever been 
changing its measures ; but no length of time ever has or ever will change 
internal religion. From the righteous Abel to the last sinner that shall be 
brought into the fold of Christ, each must be created in Christ — renewed 
in the spirit of his mind — receive an unction from the Holy One— drink 
of the water of life— fear God and work righteousness to be accepted of God 
and be admitted into the everlasting kingdom. It would be an herculean 
task to give a history of the various sects of nominal Christians, and their 
religious creeds, that have existed at the same time, or followed in succes- 
sion, since the close of inspiration. The present state of things calls for 
our attention. The religious world (particularly in the United States) 
seems to be much in the condition that it was in Europe, when the people 
protested against the claim of the Pope, and ran hither and thither, until 
the civil arm settled the controversies. 

As citizens, it is our joy and boast, that the government of the United 
States proscribes all religous tests, and guarantees unto every citizen his 
religious opinions, with the freedom of the tongue and the press to support 
them. As John Wickliff began the reformation from popery, so the ban- 
ished Roger Williams began the reformation from hierarchy : he estab- 
lished the first form of government ever known in Rhode Island, which 
excluded religious opinions from the civil code, on the true maxim, " That 
legal rewards should never be given for religious services." This novel 
nest-egg was soon followed by the illustrious William Penn, in the go- 
vernment of Pennsylvania, and the inhabitants of New York pursued the 
track. The principle which at that time was considered so dangerous, 
immoral and anti-christian, is now interwoven as an integral part of the 
constitution of the government of the United States. The beginning was 
small, but the latter end has greatly increased. From this it does not 
follow, that from our liberality and benevolence to others, we are under 
obligation,, or have any permission to believe all that others say, (though 
they support their schemes by signs and lying wonders ;) no : though men 
or angels speak not according to the law and testimony, they have no light 
in them— we are forbidden to go after them, but ordered to consider them 
accursed. The greater sanctity they show, the more they are to be dread- 
ed and shunned : for the greatest religious errors that have ever been 
among men, have crept in under the robe of superior piety. They come 
with a great pretence of universal benevolence, crying aloud against big- 
otry and extolling union ; but as soon as they gain influence enough, they 
forget their creed and draw away disciples after themselves. The cry of 
some of them is " Be ye reconciled one with another in union, that we 
may live (and make a gain of you) while another voice sounds " Be ye 



ELDER JOHN LELAND. 667 

reconciled to God that your souls may live." I will here add, that the uni- 
versal forgiveness to our enemies and benevolence to all men, enjoined on 
us by the voice of God, lays us under no obligation to sacrifice our judg- 
ments and say that is right which we believe is wrong. 

It is now sixty-three years since my attention was solemnly engaged to 
serve the Lord. When first alarmed, I forsook my loose behavior and 
ran to the law, as a covenant of works, in hopes of being delivered from 
condemnation by my reformation ; but soon found that by the deeds of the 
law I could not be justified. It was then presented to my mind, that re- 
pentance for sin and faith in the Lord Jesus would secure my salvation; 
and I was assured from the pulpit and from the Bible, that Jesus would re- 
ceive the chief of sinners that came to him with all the heart ; but here I 
found that I could no more repent, believe, come to Christ, and give up 
my whole heart to him than I could create a world. That unless I was 
drawn by the Father, all the exertions of my natural powers of body and 
mind could not bring me to the Son. That unless 1 was born, not of 
blood, nor of the will of the flesh, nor of the will of man, but of God, 
and saved by grace, I must sink into hell. In this inquietude of mind I 
continued fifteen months ; until it pleased God, by his truth and grace to 
draw me, by the cords of love (not against my will, but with my will and 
strong desire) unto the hope of the gospel, which removed my guilt and 
set me free. 

" O, what immortal joy I felt, 
And pleasure all divine ! 
When Jesuff told me I was his, 
And whisper'd he was mine." 

Soon after this, by the moving of my spirit and application of several 
texts of scripture, I felt myself bound, though unacquainted with men, man- 
ners, and books, to engage in the ministry, in which I have continued 
more than sixty-one years. From the prophecy, that many should run to 
and fro ; and from' the commission of Christ, Go, my impressions were, that 
travelling and preaching repentance on the way was the path for preach- 
ers. Accordingly, without going to Jerusalem, or any presbytery of preach- 
ers, or any theological school, or indeed any church, for licence or appro- 
bation, without conferring with flesh and blood, I began to preach, '* Ye 
must be born again." And the third chapter of John has been text for me 
ever since. The doctrine I have preached may be summarily described 
in two words, "ruin and recovery." There are many commands given 
and many promises made to nations — to them in relative and social life, 
and, to individuals, which respect their happiness or misery in this world ; 
but when the eternal salvation of the soul is treated of, three things are 
either expressed or implied, viz : redemption by the blood of Christ — re- 
newing of the Holy Ghost — and good works. In preaching this doctrine, 



668 THE WRITINGS OP 

I have travelled distances that would more than girdle the globe four times* 
and am not yet weary of it. In my journeyings, I have marked my own 
destination ; observing the openings of providence — the request of people — 
the drawings of my mind, and the circumstances of things. I have never 
received any thing from a missionary fund to aid me ; but have relied on 
the promise of God and the benevolence of the people for all that was 
necessary. My wants, fatigues and persecutions have been small, com- 
pared with what many have sustained ; and recede to nothing when placed 
in competition with the sufferings which Christ endured. I have baptized 
1,525, by immersion, on profession of their faith in Christ. My success 
has been small to what some have had ; but when I reflect on my barren- 
ness and languor of soul, I wonder more that God ever blessed my labors^ 
than I do that he has blessed them no more. And now, in the eve of life, 
with a hoary head — decrepit limbs and a faltering tongue, I cry, God he 
merciful to me a sinner t Save, Lord, or I must perish f 

In these days of novelty we are frequently addressed from the pulpit as 
follows : " Professors of religion, you stand in the way of God and sin- 
ners — give up your old hope and come now into the work — God cannot 
convert sinners while you are stumbling blocks in the way — sinners are 
stumbling over you into hell. Profane sinners, I call upon you to flee 
from the wrath to come — come this minute and give your heart to God, or 
you will seal your own damnation — God has given you the power, and 
will damn you if you do not use it — God has done all he can for you and 
will do no more— look not for a change of heart; a change of purpose is 
all that is necessary- — to pray the Lord to enable you would be presump- 
tuous. Some of you are mourning for the loss of a friend— -I tell you 
your friend is in hell, and has gone there on your account — had you done 
your duty your friend would now be in heaven, but for your neglect your 
friend is damned. My hearers, you may have a revival of religion when- 
ever you please — begin in the work, and the work will begin among the 
people— continue in it and the work will continue — keep on and the work 
will become universal."* 

Had I the spirit of infallible inspiration, I could fix a standard of ortho- 
doxy ; but as I have no claim to that high attainment, I shall only remark, 
that, " I have not so learned Christ — I do not understand the scriptures in 
that light— it is not the voiee of my beloved/' — it sounds like the voice of 
a stranger and I dare not follow it. But, my brethren, while we believe 

* If these preachers really believe what they preach, we commend their honesty but 
doubt their religion. But if they do not believe it themselves, but do it to terrify their 
hearers, to immortalize their own names, as great reformers, who turn sinners from 
the error of their ways ; verily they will have their reward, which is a poor one. 

To this note I add, that the expressions moral — sovereign — anxious— probation — total 
depravity— means of grace — purchased salvation— seal your own damnation* are not in 
the Bible. 



ELDER JOHN LELAND. GG9 

that God saves us, not for works of righteousness that we have done, hut 
according to his mercy in his love and kindness towards man, by the 
washing of regeneration and the renewing of the Holy Ghost ; let us 
never lose sight of the holy law, the eternal rule of right which is founded 
on the relation which exists between God and man and between man and 
man, and will be binding on rational beings as long as the perfections of 
God and the faculties of man endure. This law runs through the Bible like 
a gold cord, and enjoins on men at all times, to believe what God reveals 
and obey what he commands. Every transgression of this law is sin, 
called a debt. That all have sinned and are ten thousand talents in debt, 
is abundantly proved : and that they have nothing to pay is equally evi- 
dent; but the bankruptcy of the insolvent never destroys the justness of the 
law or the obligation of the debtor. Christ did not come to destroy the law, 
but to fulfil it ; and those who are redeemed by his grace from the do- 
minion of sin, do not make void the law through faith, but establish it. 
Any defect from the prestine innocence of Adam, is a charge on the hu- 
man family : and the law cries pay : " Turn to the law and make your- 
selves new hearts- — put away all your sins and be perfect," &c. is as rea- 
sonably required of the human race, as any debt is required of a debtor. 
From this it does not follow that the insolvent sinner has any thing to 
make payment with. No. Whether his bankruptcy consists in the want 
of will or in the want of strength, or both ; still he hath nothing to pay ; 
and is led to see and feel his entire poverty before he is frankly forgiven. 

Societies of various kinds are now formed, with ostensible views, to ex- 
tirpate drunkenness, masonry, ignorance, slavery and idolatry from the 
earth ; and the people, from the aged to the infant, are called upon to en- 
rol their names and take a bold stand to moralize and christianize the 
world. Lying, fraud, love of money, hypocrisy, gaming, duelling, and 
fornication, as yet seem to be considered too sacred to be meddled with, 
for no society is formed to check them. 

The missionary establishment, in its various departments, is a stupen- 
dous institution. Literary and theological schools — -Bible and tract socie- 
ties — foreign and domestic missions — general, state, county, and district 
conventions — Sunday school union, etc., are all included in it. To keep it 
in motion, missionary boards — presidents — treasurers — corresponding sec- 
retaries — agents — printers — buildings — teachers — runners — collectors-— 
mendicants, etc., are all in requisition. The cloud of these witnesses is so 
great, that a sober man who doubts the divinity of the measure, is naturally 
led to think of the locusts in Egypt that darkened the heavens and ate up 
every green thing on earth; while the punster will compare them to the 
Connecticut pedlars who ransack every street and lane with their shining 
tin, and wooden nutmegs. This machine is propelled by steam [money] 
and does not sail by the wind of heaven. Immense donations and contri- 



670 THE WRITINGS OP 

butions have already been cast into the treasury ; and we see no end to it, 
for the solicitors and mendicants are constantly crying " give, give," with 
an unblushing audacity that makes humble saints hold down their heads. 
There are a number of religious denominations in the United States so 
equally balanced, that no one of them can tyranize over all the rest : 
the present scheme seems to be, for each society to sacrifice its peculiar 
characteristics, and all unite to form a Christian Phalanx, to be established 
by Congress as the religion of the United States. If my painful fears, on 
this head are ever realized, the glory of America will depart — the blood 
and treasure expended in the revolution will all be lost — and the asylum 
for the distressed turned to a prison and an inquisition. But I forbear. 
The subject sickens. I close in the words of God himself, " Stand ye in 
the ways and see, and ask for the old paths, where is the good way, and 
walk therein, and ye shall find rest for your souls." Are these thy ways,, 
O Lord ! hidden from him who ivishes to know and do thy will? 



ELDER JOHN LELAND. 671 



FREE THOUGHTS ON TIMES AND THINGS. 



O tempora ! O mores ! — Horace. 



Third, In the days of the Commonwealth, in England, a sect arose, 
called the The fifth monarchy men, who held that the four monarchies spo- 
ken of in the scriptures, were out, and that Christ would assume his throne 
on earth and give the kingdom to the saints ; and that all earthly monarchy 
would cease. Oliver Cromwell favored the views of these people; and 
when he assumed the protectorship, he assured them that he did it to have 
it in his power to give it up to Christ the more readily. That monarchy 
has existed from that time to this, and still exists, is a known truth. 

Fourth. Some men among us profess to be greatly alarmed at the spread 
of the Roman Catholicks. They say there are six hundred thousand within 
the limits of the United States ; all busy at work, like a worm under the 
barkof a tree, to sap our free government, and set up papal hierarchy 
with all the horrors of an inquisition. This alarm has the complexion of 
design, to move men to advance their money to make and send missiona- 
ries to check the religion of others : for no man who has the soul of an 
American, and the heart of affection for our democratic institutions, will 
either fear or wish to injure the papists. Supposing the number should be 
one million ; what could that one million do in a country of fourteen mill- 
ions ? Is it probable that the Catholicks will increase faster, either by 
births or emigration, than the Protestants ? If not, where is the ground 
of alarm 1 Their freedom of religion is guaranteed to them in our con- 
stitution of government, and no benevolent man can wish to have them op- 
pressed as they are in Ireland. In the American Revolution, and in the 
formation of the Constitution under which we live and prosper, the tocsin 
sounded loud, " America shall be an asylum for the distressed of every 
nation to flee to," and who can wish to subvert that freedom ? The French 
Catholicks were great helpers to Americans in their struggles for inde- 
pendence, (Lafayette among the rest,) and now to deny them the hospital- 
ities of good friends would be base ingratitude. If any of them commit 
overt acts, punish them ; but let them have free scope to publish their re- 
ligion. If they send their missionaries among those of a different religion 
to make proselytes, it is doing no more than Protestants do. Should they 

* Published in 1836. 



672 THE WRITINGS OF 

by fair persuasion (for they cannot do it by force until they become a ma- 
jority) increase in number above all other sects collectively ; in that case 
they must of right have the rule ; for no man who has the soul of an Amer- 
ican will deny the maxim, that " the voice of a majority is the voice of the 
whole." The men of this generation have neither power nor right to say 
what laws a future generation shall be governed by. An express decla- 
ration of their opinion is all that belongs to them. 

Fifth. There are a great many slaves in the United States ; the exact 
number I cannot ascertain ; (say one million, be the same more or less,) 
the condition of whom, has given patriots, philanthropists and religionists 
great searchings of heart. The abolitionists of late have come forward, 
and seem to demand the unconditional manumission of all of them, without 
prescribing any rational mode for their future subsistence. If these proph- 
ets can prove their commission, like Moses, or have any reason to believe 
that God will feed the liberated slaves with manna, it is hoped that the 
slave-holders will obey, and not harden their hearts: otherwise their exer- 
tions seem calculated to alienate the slave-holding states from the others, 
and make the condition of the slaves more miserable. But notwithstand- 
ing the measures of the abolitionists are reprobated by every friend to his 
country; yet the question, " What shail we do with the slaves?" must at 
some time, in some shape, be met and decided. The emancipators have 
effected nothing. The Liberia exportation affords nothing very flattering; 
what then shali be done ? It cannot be expected that a question, encum- 
bered with so many conflicting interests and opinions, can be easily an- 
swered : the most rational solution may be fraught with serious conse- 
quences. To proclaim a jubilee and set them all free, without house or 
home, tools or money, or friends to take them in, would be sacrificing them 
to starvation. In such a state they would wander in droves into all the 
states, seeking supplies for the calls of nature. Would the abolitionists be 
pleased to have thousands of them scouring the states in which they live, 
and groups of them at their own doors, or around their dwellings, begging 
or stealing? 

Let Congress locate a section of territory for the accommodation of as 
many as choose to go with the consent of their masters — let their expenses 
be borne, and their equipage of clothing, provisions, implements of hus- 
bandry and mechanism, with all that is necessary for three years, including 
teachers to learn them to read and write, by the treasury of the United 
States. So far Congress can proceed towards the liberation of the slaves. 
This would give relief to those slaveholders, who in heart are opposed to 
slavery, and would gladly set their slaves free, if they could be provided 
for. 

If the legislatures of the slave holding states, in behalf of their constit- 
uents, should pass laws for the gradual manumission of all the slaves — 



ELDER JOHN LELAND. 673 

that all of them who were in existence at the time of passing those laws 
should be held in servitude for life, except, with the consent of their mas- 
ters, they should choose to go to the land provided for them, and that those 
who should be born after the passing of those laws should be free at the 
age of twenty-one years, the children of whom should be free-born, it 
would gradually lower the price of slaves, as property, and gradually learn 
them to bear their liberty. It would also give time to the masters to new 
moddle their systems to live without the labor of slaves. 

The United States have now territory at command, and a surplus trea- 
sury of millions : can it be applied to a better use than of liberating human 
beings, who are deprived of their natural rights by force and not for crime ? 
Whether Congress dispose of the surplus revenue direct, or whether they 
apportion it among the states ; in either case, the presumption is that it 
will be applied for splendor, rather than to establish permanent funds in 
the states to pay the taxes. If a part of the surplus national property is 
appropriated to procure a home and support for liberated slaves, and the 
slave-holding states do not meet the measure by corresponding laws, the 
proof will be conclusive that they deny to others the freedom which they 
claim for themselves as a natural right. 

Should this plan, or one like it, take effect, in a ^ew years the question 
could be decided by experimental evidence, " whether the African Moors 
have intellect sufficient for self-government, or whether they are a degra- 
ded race of beings, between the human and animal departments, made to 
serve their betters, and do that part of drudgery which is above the capa- 
city of beasts." They are now considered in a complex character, in the 
United States, possessing three-fifths of humanity and two-fifths of animal 
property. 7 

I have spent fifteen years of my life in a slaveholding state, (Virginia) ; 
calling led me to mingle with the slaves, as well as with their masters : 
and I believe there are as many of the slaves, (in proportion to their num- 
bers,) who join the Christian churches, as there are of the whites. Some 
of them can read — others hear and believe, and a number of them are 
zealous preachers and exhorters. Redemption by the blood of Christ — 
a gracious change of heart — and holiness of life, are their favorite topics. 
The slaves generally put more confidence Sn the preachers of their own 
color, than they do in the whites, from a belief that they are less likely 
to deceive them. Of course, should they be removed into a section assigned 
them, there would be neither need nor propriety for government to furnish 
them with religious teachers. 

In the year 1780, and a few years following, when the people were ra- 
pidly removing from the old states into Kentucky and Tennessee, there 
were more than thirty Baptist preachers, whom I personally knew, and 
many more that I heard of, who emigrated with them. Nothing can be 

85 



674 THE WRITINGS OF 

more false than the idea that the Valley of the Mississippi is peopled with 
irreligious characters altogether, who are perishing for want of missionary 
preaching. The truth is, that many religious people remove into the valley, 
and many preachers go with them. Many also are turned to the Lord in 
the place, and a portion of them commence preaching. Rev. Daniel Par- 
ker, who lives on the ground, and who has been publishing a religious pe- 
riodical, speaks of five Baptist Associations within the limits of Illinois 
and Indiana : and he complains of some missionaries who intrude, and 
seek to control because they are sent by the Board of Missions. My in- 
formation is not sufficient to speak of the prevalence of any other religious 
society in the valley. 



ELDER JOHN LELANDo 675 



LETTER TO HON. G. N. BR1GGS, JAN. 12, 1836. 



Hon. Sir : — I am confident you will have the goodness to pass by my 
imprudence in my attempt to write to one so highly elevated by his country. 
I aim not at high thing3 ; my head is not formed for the cap of honor ; 
but the good of that country which has given me birth, and nourished me 
more than eighty years, lies near my heart. Next to the salvation of the 
soul, I have advocated a scheme which would support the energies of gov- 
ernment and secure the rights of the people. The given powers of the 
government in which you are now acting as legislator are few and defined. 
The powers granted and rights retained are so plainly stated in the charter, 
that those who read may understand ; but, where honest men are agreed 
in the fundamental principles, they may widely differ in the agents and 
secondary measures which would be the most likely to establish those 
principles. 

It seems probable that the admission of Michigan into the Union — the 
French question— the circulation of the writings of the abolitionists — the 
disposal of the surplus revenue, etc., will occupy some of your time. 
The expunging of senatorial foolery will not be hammered in your 
shop ; but, in the Senate chamber, it is likely the furnace will be blown 
seven times hotter than usual, to kill that which never did any harm ; the 
death of which will never bequeath a pair of shoes for a child, or an ear 
of corn for a pig. Should the record of the resolution of censure be'ex- 
punged by a line drawn across it as black as tophet, it would not change 
the mind of any man, any more than the passing of the resolution did. 

In the time of the revolution in England, it became proverbial, "strip 
a man of office, and he will talk like a whig ; put him into office, and he 
will be a tory." It is too true, that when men possess power, they forget 
right, every man having a pope in his belly ; but, true patriotism will 
rope the pope, and cause the patriot to seek the good of his country (of 
all the world) and not his own agrandizement. 

According to our political calendar, this present year is leap year; the 
the thirteenth bissextile of our government. It is therefore probable that 
there will be some leaping in Washington this session; and pray how 
could the leisure hours of the members of Congress be spent better than 
in devising means for the good of their country for the four succeeding 



676 THE WRITINGS OP 

years ? Whether the committee of ways and means are appointed for 
the purpose of nominating and recommending a candidate for the next 
term, and whether the committee are likely to agree and report a bill, I 
do not know. My ardent desire is that there may be a fair expression of 
the will of the people in the choice of the eighth president ; if so, who- 
ever he be, I will acknowledge him as my president ; whether he is the 
man of my choice or not ; for in this case, and in all other cases like it, 
vox populi vox dei is a religious truth. 

Representatives are not sent to Congress to think for their constituents, 
but to act for them, (the right of thinking being inalienable in its nature,) 
and he who acts contrary to the known will of a majority of his constit- 
uents, is a tyrant. When a question must be acted upon, and the repre- 
resentative cannot in conscience vote for that which he knows is the will 
of his constituents, it becomes him to tender his reisgnation, and let an- 
other fill his place. Mr. Adams formerly, and Mr. Rives recently acted 
wisely on this true republican principle in the Senate; and Col. Johnson 
did the same in substance in the compensation law, in the House of Rep- 
resentatives. 

I learn from the newspapers that you are on the committee of post-office 
and post- roads. This institution has grown to a giant, and I believe it is 
as much abused as any establishment in the government. To guarantee 
to men their liberty by an instrument that defends from licentiousness, 
and to give men power enough to do good, and have it so counterpoised 
that they cannot abuse it, is what the friends of man have been laboring 
for some thousands of years ; and likely the consummation of all things 
will find men in the pursuit of it. But the profession is not an attribute 
of men, yet every march towards it is praiseworthy. 



ELDER JOHN LELAND. 677 



OF MINISTERIAL DUTIES, &c. 



The instructions of our Lord to the twelve when he sent them out to 
preach, his admonitions to them afterwards, the resolution of the apostles 
to give themselves to the ministry of the word and prayer — the address 
of Paul to the elders of Ephesus — the epistles to Timothy and Titus — with 
the exhortation of Peter to the elders, and many divine lessons scattered 
through the New Testament, draw the line of ministerial conduct and use- 
fulness beyond what any man or set of men can devise. To this rule 
preachers should take heed, as unto a light that shines in a dark place, for 
if they speak not according to the word, they have no light in them. 

The fdith and practice of the saints at large, is delineated in the Bible 
in a clear manner; yet the Lord sends forth preachers to explain what is 
revealed, and impress it on the minds of the saints, that they may have 
those things in remembrance, and be ready for every good work. So, 
also, preachers may be helpers to each other ; each one communicating 
to others his best views on what God has revealed. Paul publicly blamed 
Peter for duplicity — exposed Barnabus for dissimulation — set a mark on 
Demas— reprobated the concision — rejected Hymenus, Philetus, and Alex- 
ander, and highly commended Timothy and many others for their purity 
and steadfastness of faith. Peter, James, John, and Jude, did likewise. 
When the Lord sent out his apostles, he perfectly knew every circum- 
stance that ever they would be in, but he did not reveal the whole to them, 
but told them to be wise as serpents and harmless as doves. According 
to the wisdom given unto them, they said and did many things which inci- 
dentally fell in the way, which things were not expressly commanded in 
their commission. The convention and conference at Jerusalem — the 
sending of messengers to Antioch and Samaria — their accommodating 
their address to the circumstances and capacities of the people — their 
watching and improving the openings of providence, &c, were incidental 
to the great work of their commission, which was to preach repentance 
and remission of sins in the name of Jesus, to baptize those that believed, 
and to teach them to do all that God had commanded them. 

The rule which God has given to men and to preachers is perfect ; 
but there has never been but one man, but one preacher, since Adam's fall, 
whose words and actions were equal to the rule. This was realized in 
Jesus Christ, who was the faithful and true witness. Every word of his 



678 THE WRITINGS OF 

mouth was pure. But he had many things to say which his disciples were 
not able to bear while he was on earth, but after he ascended to his glory, 
he sent the Holy Ghost, which endowed them with power, insomuch, that 
when they were under the divine influence, they, like the holy prophets, 
spake and wrote as they were moved by the Holy Ghost, and filled the 
Christian code, which was not completed by Jesus Christ. 

Signs, wonders, divers miracles, and gifts of the Holy Ghost, which the 
apostles had attending them for the confirmation of the great salvation, 
have ceased. If preachers of the present day were endowed like the 
apostles, they could decide, with certainty, what doctrine was true, and 
what mode of worship was required ; but this is not the case. They 
have, however, the sure word of prophesy, (the Holy Scriptures,) which 
is a light to their feet and a lamp to their path ; but such is the limitation 
of the human mind, and so strong is the force of tradition, that men, who 
equally believe in the divinity of the Bible, and acknowledge it as the only 
and complete rule of faith and practice, do, nevertheless, differ in many 
things. The question is often asked, " What kind of preaching and what 
measures of proceeding are most likely to make the gospel ministry use- 
ful ?" An answer to this question is summarily given in the first section 
of this essay ; but as events and circumstances are always changing, some 
little comment, (without placing it on a level with the text) may be profit- 
able. 

The doctrine that all have sinned, fallen into guilt, pollution, and weak- 
ness ; are children of wrath and dead in trespasses and sins ; is abundantly 
confirmed by the scriptures, by the conduct of sinners, and by the experi- 
ence of the saints. By these three witnesses the doctrine is supported, 
and it should be boldly preached. 

The doctrine of redemption from the curse of the law by the blood of 
Christ ; of repentance towards God, and faith in the Lord Jesus ; of the 
washing of regeneration and the renewing of the Holy Ghost, of self-de- 
nial and good works; of the resurrection from the dead and eternal judg- 
ment ; these doctrines, with their convictions and ramifications, may all 
be summed up in two words, ruin and recovery ; or in other two, duty and 
grace : and if preaching them is not calculated to make the ministry use- 
ful, I am at a loss to know what kind of preaching would. 

Some preachers have deeper penetration and stronger logical powers 
than others, by which they dig so deep, reason so close, and fly so high, 
that they keep out of sight of most of their hearers. In the spirit, they 
speak mysteries, but those who occupy the room of the unlearned, are not 
edified. They speak wisdom to them that are perfect ; but it is rare that 
any stupid sinner ever gets turned to righteousness by such preaching. 
That preaching which is plain and familiar, which awakens the sinner's 
attention, and arrests his conscience ; which shows him his danger, and 



ELDER JOHN LELAND. G79 

points him to the remedy ; which beats down his false hopes, and strips 
him of his own righteousness, is likely to be the most useful. The min- 
ister who wishes to be useful, must take heed to himself, as well as to his 
doctrine. A life of godliness and honesty is essential. A more hateful 
character cannot be seen, than the preacher who indulges himself in riot, 
intemperance, fraud, falsehood, and other foolish and sinful vices. If he 
preaches good doctrine, and his life does not correspond with it, his hear- 
ers will take no conviction, but reply, " Physician, heal thyself." What- 
ever natural talents the preacher may possess for husbandry, mechanism, 
merchandize, science, law, or physic, all must be subordinate to devotion, 
and not entangle him in his ministry. 

It is of primary importance, that the preacher should be clothed with 
the garment of salvation ; that he should be filled with a sense of the im- 
mense worth of the truth, the guilt, depravity and danger man is in ; the 
unsearchable love of Christ in the bloody purchase, and his ability and 
willingness to save redeemed penitents. Without this robe, he will preach 
a distant Jesus, by an unfelt gospel, and with an unhallowed tongue. And 
all the self-made zeal, pretended piety, loud voice, hypocritical tears, and 
agonizing gesticulations that he may assume, will not supply the lack. 



680 THE WRITINGS OF 



ADVERTISEMENT-GREAT REWARD OFFERED.* 



A singular person is now, and has been for a long time, travelling through 
the land, who raises the wonder of all that behold him. Some think him 
a mad-man or a demoniac — others consider him a harmless man, who never 
cheats or deceives any other. A third class view him more inspired by 
the Holy Ghost, than the prophets or aspostles were. Another sect believe 
that he was the first and greatest creature that God ever made, and that, 
by a delegated powever, he does mighty works. But some contend, that 
from his names, Emanuel, the everlasting Father, the true God, the only 
wise God, eternal life, the I Am, Jehovah, the Lord God of the holy proph- 
ets, God over all ; and from his works of healing the sick, raising the 
dead, ruling the winds and waves, knowing the thoughts and hearts of all 
men, meeting with, and blessing ten thousand congregations of saints scat- 
tered over the world at the same minute, that he must be God essential, 
possessing omnipotence, omniscience, and omnipresence. 

The person here advertised, like a wayfaring man, is always travelling 
round in the world, but never misses his way, by day or by night. His 
clothing sometimes appears mean as swaddling clothes, and at other times, 
like a vesture dipped in blood ; sometimes clothed with a garment down 
to the feet, and girt about the paps with a golden girdle, so white and shi- 
ning that no fuller on earth can equal it, called the garment of salvation, 
and the robe of righteousness. When he travels on his way, his manner 
is to knock at every man's door, but make no forcible entry. Sometimes, 
when he finds the door locked against him, by his strange talent, and great 
benevolence, he puts in his hand by the hole of the door, and moves the 
bolt back ; after which he is always received as a welcome guest. When- 
ever the door is freely opened, he enters, whether the occupant is king or 
beggar, and sups with him ; promising them that they shall sup with him 
in a house above, which he has prepared for them. His deportment is dig- 
nified and meek, his addresses to all in his way are neither false nor flat- 
tering, but in sound words that cannot be contemned ; in which he in- 
structs the ignorant, warns the rebellious, detects the hypocrite, abases the 
proud, comforts the mourners, heals the broken hearted, and exalts the 
humble. In these addresses, his friends say, that never man spake like 
him. In his flesh-marks, he is fairer than the sons of men, yet it pleased 



Published in 1836, as also the following Hymns. 



ELDER JOHN LELAND. 681 

the Lord to bruise him ; his visage was so marred, more than any man. 
That the scriptures might be fulfilled, he was taken by his enemies, and 
received five bleeding wounds : they pierced his hands, his feet, and his 
side. Those gaping wounds he retained a number of days after his return 
from the lower regions, to give incontestible proof that he was flesh and 
bones, and was no spirit — tbat he was the same person that his friends had 
been intimate with before he went down to the grave ; but it is hard to 
believe that he has now wounds or scars in that state of glory which he 
had before the world began. 

Now if any person, by diligent search, has found him who is here de- 
scribed, and has opened his house to receive him — -his heart to love him — 
his mind to obey him, and his mouth to confess him, he shall have a rich 
reward ; which comprises food of the first quality, meat, which shall en- 
dure unto everlasting life, the flesh of the passover Lamb, who takes away 
the sin of the world, and many rich dainties; drink of the living fountains 
of water, which proceed out of the throne of God and of the Lamb, which 
makes glad the city of our God, together with the juice of the pomegranate 
and the spiced wine : bread shall be given him, his water shall be sure ; 
he shall hunger no more, neither thirst any more. His clothing shall be 
fine linen, white and clean, being washed in the blood of the Lamb. The 
dress within shall be all glorious, being a meek and quiet spirit, which, in 
the sight of God, is of great price, called the clothing of humility. His 
outward dress shall be of wrought gold, and when he is brought before the 
king, his raiment shall be of needle-work. His dwelling shall be in a house 
not made with hands, eternal in the heavens ; in the city that hath founda- 
tions, whose builder and maker is God ; even on Mount Zion, the city of 
the living God ; he shall be a pillar in the temple of God, and go no more 
out. His possessions shall be the fatness of the earth, and the dew of 
heaven, a land that flows with milk and luney — the glory of all lands — a 
goodly mountain and Lebanon — a pleasant land — a goodly heritage, the 
title of which is sure, and the increase a hundred fold ; known by the name 
of Beulah. His riches shall be pure gold — silver, seven times refined, and 
pearls of immense value. His companions shall be the only excellent ones 
of the earth ; a chosen generation, a royal priesthood, a holy nation, a 
peculiar people ; the jewels and royal diadems of Jehovah, the spirits of 
just men made perfect, and an innumerable company of angels. He shall 
be delivered from all his bonds, his sins shall be forgiven, his debts paid, 
his crimes pardoned, his prison opened, and he shall be free indeed. 

His equipage, (when he follows him that is faithful and true, whose gar- 
ment is dipped in blood,) shall be elegant ; he shall ride upon a white horse, 
clothed in fine linen, white and clean, and shall be attended by twenty 
thousand chariots of angels, who are all ministering spirits to the heirs of 
salvation. 

86 



682 THE WRITINGS OF 

He shall, moreover, be adopted into the family of the King of Kings, 
and be called and treated as a Son of God, and a joint heir with Jesus Christ ; 
he shall be a king and priest to God and the Lamb, and live and reign with 
Christ forever; having his name written in the book of life, and the seal 
of the living God written in his forehead. 

This is the reward that shall be given to the man who finds him of whom 
Moses and the prophets did write, and receives and treats him according 
to his character. Let all such rejoice and be exceeding glad, for great is 

THEIR REWARD IN HEAYEN. 



XiONGZSra FOR THE APPEARING OF CHRIST. 

How long, dear Saviour, O how long 

Shall we be left alone ? 
When shall our hearts break forth in song. 

And say, " the Lord is come ?" 

How long shall we on willows hang 

Our harps by Babel's stream ? 
Once we rejoiced aloud and sang, 

And Jesus was our theme. 

We long to see thy smiling face,. 

We long to hear thy voice, 
We long to see a new-born race 

Aloud in God rejoice. 

The day of doom is drawing near,, 

We have no time to spare ; 
Let every xme attend and fear, 

And live a life of prayer. 

Oh ! gracious God ! appear this day, (night,) 

Make known thy power and grace, 
And let thy word of truth, we pray, (and light,) 

Fill every heart with praise. 



DEATH. 

How solemn the sight we behold I 
How pale is the face of the dead ! 

The body is lifeless and cold, 

The spirit that warmed it, is fled. 

The eyes are now sealed up in death, 
The hearing and speaking are o'er, 

The lungs are deprived of all breath, 
The limbs move in order no more. 



ELDER JOHN LELAND. 083 

Farewell ! fellow-mortal, adieu , 

The grave is prepared for your bed ; 
Soon I shall be lifeless, like you, 

And numbered, like you, with the dead. 

When thro' the dark valley I go, 

Oh, may my dear Saviour appear ! 
His presence would banish my wo, 

His promise remove all my fear. 

Let all who are living to-day, 

Remember they shortly must die ; 
Which first will be summoned away? 

My merciful God, is it I? 



FREE GBACS. 

If grace could reach the dying thief, 

And persecuting Saul, 
Could give to Magdalene relief 

And freely pardon all : 

May not a sinner, such as I, 

O thou forgiving God, 
Who justly do deserve to die, 

Find pardon in thy blood 1 

Before thy throne of grace, oh God> 

Upon my bended knee, 
I humbly pray this guilty load 

May be removed from me. 

The joy on earth, and joy in heaven, 
Would be increased thereby; 

" The lost is found — his sins forgiven," 
Would echo thro' the sky. 



LOVE OF JESUS. 

Jesus who reigns in heaven above, 
His everlasting love flows free ; 

Thousands have richly shared his love, 
And is there not a drop for me ? 

For sinners of the blackest dye, 

He groaned and hied upon the tree ; 

«* Father, forgive," I hear him cry ! — • 
Perhaps that prayer availed for me ? 



684 THE WRITINGS OF 

He seeks the ruined souls of men, 
And gives them life and eyes to see ; 

And brings them to his fold again ; — 
Who knows but what he'll gather me ? 

In all the sorrows of the saints, 

Their friend with them will always be. 

To ease their troubles and complaints ; 
And will he not deliver me ? t 

When Satan roars, or death draws nigh. 
They have a refuge where to flee, 

And when, like them, I'm call'd to die 9 
O Lord} I pray, remember -me* 



ELDER JOHN LELAND. G85 



THE BIBLE. -1836. 



************** 
Words, sentences, aphorsims, and customs that wore significant, and 
well understood in the days of king James, are now out of use and obscure. 
Should there be a new translation, according to modern diction, is it not 
probable that two or three centuries hence it would be as obscure ? And 
is there any hope of improving more from the original, when every century 
removes both Hebrews and Greeks farther off from understanding their 
respective languages as they were spoken in the days of the inspired au- 
thors ? 

Would a new translation of the Bible, according to the modern use of 
words, taken from the most ancient copies of the Old and New Testaments, 
give us certain information, without doubt, on the question which has per- 
plexed the Christian world for many centuries, " whether Christ died for 
only a part, or for every soul of man V Or is this a mystery, locked up 
in the treasures of God, in a book not to be read in until we go to another 
state ? as the Jews do not allow their children to read the nine last chap- 
ters of Ezekiel, and the book of Daniel, until they are thirty-nine years 
old. But stop and ponder. Would a certain solution of this question make 
men any better in this world ? If not, would it not be beneath the dignity 
of Jehovah, to reveal that to men which would be of no service to them ? 

Would not a new translation of some passages in the New Testament, 
according to our present dialect and customs, be acceptable ? In Matthew, 
x., 7 : And as ye go, preach, saying, The kingdom of heaven is at hand. 
Read thus : And as ye go, preach to the people, your money is essential 
to the salvation of sinners, and, therefore, form into societies, and use all 
devisable means to collect money for the Lord's treasury ; for the millen- 
nium is at hand. Mark, xvi., 16 : He that believeth and is baptized shall 
be saved. Read : He that has attended Sunday schools, had his mind in. 
formed by tracts, contributed to support missions, and joined in societies 
to support benevolent institutions, shall be saved ; the rest shall be damned. 
Matthew, x., 17 : Be ye therefore, wise as serpents, and harmless as 
doves. Read : Be ye wise as serpents in your guile to deceive men ; 
keep out of sight that ye have to receive part that you collect for your 
mendicancy; show great concern for poor benighted heathen, but let your 
neighbors have none of your prayers, exhortations, or alms ; but strive to 



686 THE WRITINGS OF 

appear harmless as doves ; put on gravity and holy awe ; make others be- 
lieve that ye are too devotional to labor for a living, and that they must 
labor to support you ; for if you do not appear uncommonly holy, you will 
not deceive the simple and get their money. Acts, iv., 34-35 : And 
brought the prices of the things that were sold, and laid them down at the 
apostle's feet, and distribution was made to every man, according as he 
had need. This work of receiving and distributing was soon after given 
to seven men of honest report, full of the Holy Ghost and wisdom. Acts, 
vi. 3 : Would it not be better to read — The convention appointed a board 
of directors ; any man who would cast into the fund one hundred dollars, 
should be one of them for life, to dispose of the money at discretion, and 
mark out the destination of the missionaries. Read Acts, xiii., 1, 2, 3, 4, 
and translate it thus, if the Greek will admit of it: Now there was at 
Antioch, a convention of Christians, and among them five directors ; and 
as they fasted and prayed, they were moved to select two of them as mis- 
sionaries, and when they had supplied them with a good outfit, and prom- 
ised them liberal supplies, to make Christianity appear honorable among 
the heathen, — they sent them forth with a solemn charge to devise all 
means in their power to keep the money market open, and invent employ- 
ment for thousands that were longing for agencies. Acts, xx., 33, 34, 35 : 
I have coveted no man's silver or gold ; ye, yourselves, know that these 
hands have ministered to my necessities, and to them that were with me ; 
I have showed you all things, how that, so laboring, ye ought to support 
the weak, etc. These sentences are so little used in this day of great 
light, that a new translation is unnecessary. 

In observing the course that Christianity is now taking, it reminds me of 
past events. At the close of the apostolic age, and the age of miracles, 
philosophy was resorted to for a substitute, and every art and science was 
called into requisition to make Christianity appear honorable in the eyes of 
worldly men. Schools and teachers, of various descriptions, were set on 
motion to weld cold iron and hot together. The persecutions against Jews 
and Christians, for denying the divinity of the Pagan gods, and the worship 
of idols, did not stop the gradual and ruinous assimulation of church and 
world together. 

All things being ready, in the beginning of the fourth century, the union 
was consummated by Constantine the Great, who established Christianity 
for the religion of the empire, and suffered none but Christians to hold any 
offices of honor or profit, for whom he made great donations in salaries, 
temples, etc. At this change, the young preachers, and professors of Chris- 
tianity greatly rejoiced, but the aged trembled with fear. From that day 
until this time, with partial exceptions, the Christian church (so called) has 
been governed by the laws of men. In all these Christian establishments, 
by legal force, there has been a great number of non-conformists ; but they 



ELDER JOHN LELAND. 687 

have been overpowered and reduced to oppression, sometimes to bloody 
persecutions. 

To persecute the greatest fanatics, except for overt acts, is poor policy ; 
it only inflames their zeal, and augments their numbers; but to persecute 
harmless, peaceable subjects because they do not believe what they can- 
not believe, and are so honest that they will not say they believe what they 
do not, is the work of bloody monsters, in the shape of man. 



688 THE WRITINGS OP 



THE SABBATH EXAMINED. 

(never before published.) 



I have never been able to find out on what part of the globe the Garden 
of Eden was planted. Geography gives no account of a spot whence four 
rivers take their rise. It is, therefore, most likely that the flood so changed 
the bed of rivers, that no such place exists. If it was at or near one of the 
poles, one entire day was as long as three hundred and sixty-five days are 
in the middle regions: of course God was six of our years in creating and 
forming the heavens and earth, and all things therein, and then ceased 
from his work the following year. 

Solar years — lunar months — day and night are measured and established 
by monuments in the laws of nature. Weeks — watches — hours and mo- 
ments have no fixed barriers in nature, but arose and exist, either by a 
revelation from God or the children of men. Years, months, and days 
are frequently found in the writings of Moses : week only in the affair of 
Laban and Jacob ; and in that place of uncertain meaning. In Daniel, 
the seventy weeks are supposed to include four hundred and ninety years, 
taking a day for a year; but whether a week in either of those places 
intends seven days, I cannot tell. In any case, the week belonged to the 
calendar of men. God rested on the seventh day of time ; no account of 
a week. 

Though God rested on the seventh day, I have not yet found that he 
ever enjoined a rest from labor on men for more than two thousand years 
after creation ; nor any account that men ever observed a sevendayrian 
rest, during that length of time, taking Enoch, Noah and Abraham among 
the rest. 

The solemn feast-day of the new moon was ordained by a statute of the 
God of Jacob, in the days of Joseph in Egypt, (Psalms, Ixxxi., 3, 4, 5,) 
before the Sabbath was appointed, (Exodus, xvi., 25,) and is placed on a 
level with the Sabbath, (Isaiah, i., 13 : Coll. ii., 16,) etc. 

The strict observance of the seventh day, as a Sabbath of rest, was en- 
joined on the children of Israel, with a penalty so severe that the trans- 
gressor was not to be fined, whipped or put out of the synagogue, but surely 



ELDER JOHN LELAND. G89 

put to death.* The passover, as well as the new moon, was appointed by 
an express precept, before the Sabbath, (Ex. xii., 24. 

Very soon after the appointment of the Sabbath, it was incorporated into 
the laws of Moses, and became an integral part of the ten commandments, 
which were written by the finger of God, on tables of stone. 

The law of Moses contains three parts. First The ten commandments 
engraven on stone. Second. Tne sixty precepts written in a book and 
sprinkled with blood, designed for the government of their commonwealth. 
Third. Their religious usages, containing bleeding victims, smoking altars, 
divers washings, and carnal ordinances ; to be continued until what they 
prefigured should take place. Sometimes the whole of Moses' writings, 
without distinction, are called Moses, or the law. 

When it first took rise, to call the ten commandments moral, distinct 
from the other parts of the law, or why it is continued, I cannot tell. 

The word moral is not in the Bible, but it is a word of general use, in 
these days, and of a variety of meanings. In the religious department, it 
is used by many divines, to express the eternal rule of right which proceed 
from the relation that exists between God and men, and between man and 
man, and that will continue as long as the perfections of God and the fac- 
ulties of men exist, without change, amendment or repeal. In this point 
of light I receive and use the word in my research. 

Why men should pay more deference to the decalogue than to the other 
parts of the law, I cannot ascertain. True, the ten commandments were 
spoken aloud by God, amidst awful emblems of his power ; so also the 
sixty precepts were written in a book, by a holy man of God, inspired by 
the Holy Ghost, and sprinkled with blood. When our Lord was asked by 
a lawyer, which was the first and great commandment, our Lord did not 
answer him from any of the ten commandments, but from Deut. vi., 5, and 
Levit., xix., 18, where Moses was not treating of the decalogue. 

The law of eternal right and equity is seen running through the Bible 
like a golden cord, and is binding on all the progeny of Adam, whether 
they are favored with the oracles of God or not : but it never enjoins on 
man to do that which the laws of nature render impossible, nor does it ever 
give way to absolute precepts. 

Many difficulties arise against the conclusion, that the fourth command- 
ment, in the decalogue, was of moral obligation. 

1. Moral obligations never intermit, but are every day, and all the time 
binding. 

* There were twenty crimes punished by death in the laws of Moses, either by hang- 
ing, stoneing, or burning, viz : adultery, beastiality, blasphemy, cursing father or mother, 
enticing to idolatry, false prophesying, false swearing, idolatry, incest, kidnapping, murder, 
presumption, rape, Sabbath breaking, sacrificing to Moloch, smiting father or mother, 
sodomy, stubborness of a drunken son, whoredom of a priest's daughter, and witchcraft. 

87 



690 THE WRITINGS OF 

2. In the case of circumcision and the annual atonement, works were com- 
manded, contrary to the prohibition of the fourth commandment. Would 
God, by an absolute precept defeat the principles of eternal right ? 

3. In Deuteronomy, v., 3, Moses says, " The Lord made not this cove- 
nant with our fathers, but with us, even us, who are all of us here alive 
this day."' What words could be plainer, and what sense of them more 
judicious, than to believe that none of the fathers before Moses were under 
the obligations to keep the fourth commandment, (which was a part of the 
covenant that Moses was speaking of.) which would have been the case if 
it had been moral in its nature ? 

4. None of the laws of Moses were written and engraven in stones but 
the ten commandments ; and yet it is expressly said, (2 Cor., iii., 7, 11, 
13,) that the ministration of what was there written, is done away and 
abolished, which will never be the case with moral law. 

5. The prophets of the Lord faithfully and abundantly reproved the 
Jews for Sabbath breaking ; but while they point out the many crimes of 
the Egyptians, Moabites, Edomites, Assyrians, Ninevites, Chaldeans, Ty- 
rians, and others, they never mention Sabbath breaking. The apostle of 
the Gentiles also draws a black picture of them. In Rom. i., 29, 30, 31, 
he lays to their charge twenty-two sins, but Sabbath breaking is not among 
the number. The like is true of Gal. v., 19, 20, 21, where seventeen sins 
are mentioned.* 

6. The Sabbaths appointed by Moses were limited by evening. ' Whether 
the evening began at mid-day, at the setting of the sun, when the stars 
appeared, or at any other season, is immaterial : the Israelites, no doubt 
understood the expression used by their law.gi-ver, jfrom evening to evening. 
That it intends a whole day is evident. There has never been a minute 
since the fourth day of the creation, but what the sun has been rising — at 
his zeneth, and setting on the different parts of the globe. In a line of lon- 
gitude, therefore, although the people round the globe might keep a day, 
the day would not be the same time to all. If the subject is viewed in a 
line of latitude, at or near the poles, there would be but one day in our 
year : of course the frigid nations would have but one Sabbath, while those 

* The character which St. Paul gives of the Gentiles, previous to their receiving the 
gospel, and the faithfulness of the apostle to testify the whole counsel of God, forbid the 
conclusion, either that the Gentiles had never broken this law r (if it was binding on them,) 
or that Paul shunned to reprove them for this sin. The most natural result is, that the 
precept was not moral, but absolute, obligatory on the Jews, and on them only." 

" As Jesus was made under the law, he submitted to it, and regarded the Sabbath ; not 
in a mode that pleased the Pharisees and Rabbies, for by them he was often accused of 
Sabbath breaking ; but in a mode that was pleasing to God." 

" Let it be carefully noticed that the first day of the week is never called Sabbath in 
the New Testament" Remarks on Holy Time, $-c, 



ELDER JOHN LELAND. 691 

of the middle regions would have three hundred and sixty-five.* Let a 
Mahometan, a Jew, and a Christian stand at any spot, and dispute about, 
the holy day : the Mahometan says Friday — the Jew is for Saturday — the 
Christian pleads for Sunday : not agreeing in opinion, they part at vari- 
ance. The Christian takes his course eastward and travels round the world, 
scrupulously keeping every Sunday for holy time. The Mahometan takes 
a western course, and, like the Christian, circumambulates the earth, ri- 
gidly observing every Friday. The Jew remains stationary, keeping every 
Saturday in Mosaic style. In a lapse of time the travellers return to the 
spot where the Jew was residing, and to their astonishment find the holy 
day of all was the same day. The Christian by travelling east had gained 
a day, and the Mahometan by going west had lost a day : every nine hun- 
dred miles gaining or losing an hour. 

7. There is nothing in the starry heavens — in the atmosphere, or the 
productions of the earth, that marks one day in seven to be more holy 
than another. Should a man, in derangement of mind, lose time, (which 
often is the case,) when he returns to his reason he could never find the 
sanctified day by any fixed monument. This is the case universally, except 
in the double portion of manna given on the sixth day, and none on the 
seventh ; which lasted but forty years. 

8. The law of the Sabbath, when given by Moses, could be kept by all 
Israel. The tribes, in their encampment, did not cover a district, it is pre- 
sumed, more than ten miles square ; and after they took possession of Ca- 
naan, their whole country was but a very small part of the habitable world ; 
of course they could all rest a specific day with ease, which would be im- 
possible for all the nations of the earth to do. 

9. The precepts of Moses were divinely binding on those for whom they 
were intended, for the length of time designed ; and all of them that are 
evangelized in the New Testament are binding on Christians : the rest of 
them belong to the Jews, and other nations, and individuals to whom they 
were addressed, or have ceased by their limitation. f 

10. All the ten commandments, except the fourth, are brought forward 
and enjoined in the New Testament. That there is one God to be wor- 
shipped — that idolatry must be forsaken — that the name of God must not be 
taken in vain, or blasphemed — that father and mother must be honored — 
that murderers have not eternal life — that stealing is criminal — that adul- 
tery is heinous — that covetousness and love of the world is abhorrent, are 

* The sun is at all times partially and totally eclipsed in some of the regions of space, 
and the same is true of the moon. 

t " What light these men" (the advocates of the first-day Sabbath) " view those nations 
in, who proceeded from Adam, but were not under the law of Moses, and have never 
heard of Christ, whether they are under divine obligation to keep the seventh day or the 
first day, I cannot tell, for they have never told me." Remarks, tyc. 



692 THE WRITINGS OF 

interwoven in that book*. But where shall we find a precept given by him 
who was greater than Moses — who was faithful in all his house, that his 
followers should abstain from labor and keep holy the seventh day of every 
week ? or that the first day of every week should supersede the seventh, 
to be kept in remembrance of his resurrection? He appointed one meet- 
ing for his disciples on a mountain in Gallilee : and he appeared to above 
five hundred brethren at once; but on what day of the week I know not. 

11. A day, limited by the unchangeable monuments of nature, could be 
observed by the nation of Israel in their section of country ; but as the 
gospel was for all the world, no one day could be observed by the inhabit- 
ants at large. Would the blessed Jesus enjoin an impossibility upon his 
followers ? 

12. If the fourth commandment is moral, (still binding, without change 
or decay,) servants, cattle, and gates must exist forever, as long as the 
perfections of God and the faculties of men endure. 

13. The essential prerequisites of salvation are not hereditary, nor do 
they depend upon social union, but are affairs that lie between God and 
individuals ; hence, a person in lonely solitude may possess those views 
and exercises of mind, and perform those works that are acceptable to 
God : yet God (who saw it was not good that man should be alone) has 
ordained the assembling of saints for religious worship,*and marked out 
the rules of their devotion. 

14. Men began to call upon the name of the Lord, (by publicly assem- 
bling, it is presumed.) A. M., 235. Some think that Abraham's three 
hundred and eighteen trained servants, were such as he had disciplined in 
the knowledge of God, who assembled with him at his altar. Jacob, in 
obedience to God, took his household, and all that were with him, and went 
to Bethel and worshiped God. But whatever may be said of the patriar- 
chal age, the institutes of Moses appoint three solemn assemblies for every 
year, each to last seven or eight days, in which all the males of Israel 
were to be present ; and many solemn assemblies beside. The seventh 
day Sabbath was appointed, with the awful penalty of death to the trans- 
gressor, to be observed as a day of rest, more than a day of worship. 

15. That Christ was crucified on our Friday is generally understood. 
That he rose early on the first day of the week, our Sunday, is believed. 
Afterwards he was seen forty days, and then ascended, which was Thurs- 
day. Penticost being fifty days after the passover, was on Saturday. It 
is difficult to see any partiality shown to days in the great events of eter- 
nal redemption. 

************** 
17. There is a scattering class all over Christendom, and in some parts 

* See Romans, xiii., 9, and many other places. 



ELDER JOHN LELAND. 693 

they are numerous, who strictly regard the first day of every week, in 
obedience to the fourth commandment. They have changed the seventh 
day for theirs/, placed the resurrection of Christ for the object instead of 
God's rest and the deliverance of Israel from Egypt, altered the penalty 
from death to a small fine, changed a rest within their gates for a go-abroad 
to perform Christian worship, and added to the commandment " Except so 
much as is to be taken up in the works of necessity and mercy." But 
they have not told us who is to be the judge, to decide whether the works 
done on the first day are works of necessity and mercy, or not. Is the pa- 
rent to be judge for the child ? the church for its members ? and the ma- 
gistrate for the populace ? — why a weekly day should be appointed to ce- 
lebrate one event in the scheme of redemption and no day to commemorate 
other events, equally important, seems strange. If, however, there is a di- 
vine precept for it, our reasoning must be quiet: but where do we find the 
command, that the disciples of Christ should keep the first day of every 
week in remembrance of the resurrection of Christ ? The class of Chris- 
tians that I am now treating of, wherever they are numerous enough, 
make the observance of their first day an article of jurisprudence. The 
day is legalized, and the offender punished ; regardless of the good maxim 
"That neither legislators, judges, nor jurors, in their official capacity, 
have any thing to do with souls and eternity ; for where conscience begins, 
empire ends." 

18. Another respectable sect is ever found in Christendom who keep 
every seventh day of the week as holy time ; believing that the fourth com- 
mandment is unalterable in its nature, and binding on all nations. Their 
motto is, " Do we then through faith make void the law ? God forbid : yea 
we establish the law." They are as firm believers in the resurrection of 
Christ as those who keep the first day for a holy Sabbath, and acknowledge 
him as the only Saviour of men, but punish those who disregard their holy 
day with nothing but non-fellowship. They also appeal to the first centu- 
ries of Christianity for precedent as much as their first day brethren. 

19. Among the rest there has been, and still is, a goodly number who 
believe the divinity of the fourth commandment, and the resurrection of 
the Lord Jesus, and worship him in private and in public, in spirit and in 
truth, who, nevertheless, believe that there is no sanctity Li one day more 
than in another ; they see that God blesses the assembled saints on one day 
of the week, as well as another, and that individuals have access to God, 
and receive the joy of believing, without a diary reckoning. 

20. That many churches were formed in Judea, Samaria, and among 
the Gentiles, in the days of the apostles, is abundantly proved. In what 
manner they were separated from the world, and whether they had any 
badge that distinguished one church from another, except local situation, 
and unity of sentiment, is hard to ascertain. As we read of the whole 
church, the presumption is that each church knew her own members. The 



694 THE WRITINGS OP 

inspired apostles, by word and epistles, gave much instruction to those 
churches — to the ministers raised up among them, and to all the scattered 
saints who were so located that they could not assemble with others. 

21. As individuals, their right temper of mind and private devotion is 
described, their relative and civil behaviour is enforced, and their various 
duties, as members of churches, are imperiously enjoined. 

22. There are duties enjoined on the disciples, when assembled to- 
gether, that required Jixed days for their performance. These days must 
be fixed by divine appointment, by legal authority, or by mutual agree- 
ment. When Christ and the apostles were on earth, the power of mak- 
ing laws was in the hands of the heathen, who were enemies of Christ, 
and opposed to his cause ; and in their hands it continued until the fourth 
century. Of course, during that length of time, there could be no laws 
made to regulate Christianity, either in times or proceedings. 

23. That Christ gave any command to his disciples to assemble every 
first day of the week in commemoration of his resurrection, is not to be 
found — but he had many things to say unto them which they were not 
able to bear, which he assured them, should be revealed to them by the 
spirit of truth, after his ascension. To the inspired writings of the Acts 
and Epistles of the apostles we therefore apply for aid, as our last and 
sure guide. 

24. Acts xxi., 20. — Thou seest, brother, how many thousands of Jews 
there are which believe, and they are all zealous of the law. Acts 
xv., 21. — For Moses, of old time, hath in every city them that preach 
him, being read in the synagogue every Sabbath day. Galatiansiv., 10. — 
Ye observe days, and months, and times, and years. From these 
texts, without any comment, it appears highly probable — almost certain, 
that the Jews, who embraced Christianity, assembled on the Sabbath, and 
not on the first day of the week. If our translation of the New Testa- 
ment is correct, there is a marked difference between the Sabbath and the 
first day of the week. 

25. The order which Paul gave to the churches of Galatia, reads thus : 
" Let him that is taught in the word communicate unto him that teaches 
in all good things. As we have, therefore, opportunity, let us do good 
unto all mem ; especially unto them who are of the household of faith." 
Gal. vi., 6, 10. 

This order he refers to and enjoins on the church of Corinth, in the fol- 
lowing words : " Now concerning the collection for the saints, as I have 
given order to the churches of Galatia, even so do ye. Upon the first 
day of the week, let every one of you lay by him in store, as God hath 
prospered him, that there be no gatherings when I come." I. Corinthians 
xvi. 1, 2. (If any other order was given to the Galatians, it is not re- 
corded.) This order to the Galatians had no respect to the time of doing, 



ELDER JOHN LELAND. 695 

but to the work to be done ; but to the Corinthians, the time (first day of 
the week) is particularly noticed. The work to be done was not reading 
the scriptures — preaching — exhortation — prophesying — praying nor sing- 
ing, but laying by in store as God had prospered every one. The articles 
to be laid in store, were all good things ; clothing, food and money, for 
the poor saints in Judea. Whether this work was to be repeated on the 
first day of more weeks than one, is not said. The business of the day 
seems to have been measuring, weighing, deducting, casting, and convey- 
ing the proceeds to the depot, that all might be ready for Paul to receive 
and carry to the poor saints in Judea. If a strained construction of the 
text can be admitted, it looks as if the Corinthians had voluntarily selected 
the first day of the week to meet together, to perform those duties which 
are of a social nature; which agreement Paul was acquainted with, and 
in order to economise time, he directs them to carry their donations with 
them to the place of their gathering together. This interpretation of the 
text, does not correspond with the views of those who believe in the sanc- 
tity of the first day of the week. To see every member of the church 
repairing to the place appointed for public worship, one carrying a bag of 
grain, another a luncheon of meat, a third a bundle of clothing, etc., etc., 
would appear a profanation of holy time to them. 

26. Nothing appears more likely to me, than that the several churches 
appointed their own days to assemble together. The churches in Judea 
preferred their old Sabbath, the Corinthians the first day of the week, etc. ; 
contiguous churches taking care to appoint different days, that men of 
leisure and piety might attend several meetings in a week. By this mode 
one preacher would do all the essential work that seven do on a different 
plan. Daily (not weekly) in the temple and in every house, they would 
not cease to teach and preach Jesus. 

27. One man esteemeth one day above another — another esteemeth 
every day alike. Let every man be fully persuaded in his own mind. 

The foregoing remarks are now written when I am more than 83 years 
old ; but they contain the exercises, views and conclusions of my mind, 
when I was in the full vigor of those powers of mind which God was 
pleased to give me. 

August, 1837. 

28. The preparation was the day before the Sabbath in the feast of the 
passover. The day after the preparation, which was Sabbath, the elders 
and priests applied to Pilate for authority, and obtained a commission to 
make sure the sepulchure, seal the door, and set a watch, which they exe- 
cuted. How strange, that the men, who had so often condemned the Sa- 
viour for Sabbath breaking, should do it themselves ! 

29. Considering the laws of the states, and the long usages of this 
country, it is not probable that the suggestion made in the foregoing, (No. 



698 THE WRITINGS OP 

26) will take effect until some revolution takes place in the religious de- 
partment. The most that can be expected, is, that legislatures will cease 
making sabbatical laws, and churches decline making the observance of 
one day or another, or no day a test of fellowship ; leaving individuals to 
judge and act for themselves. 

30. I have only to add, that in some of my writings that have been 
published heretofore, I have given more credit to the arguments in favor 
of the appointment of the first-day Sabbath, and its general observance, 
than I can now admit of. 

June, 1838. 



ELDER JOHN LELAND. 69" 



ADDRESS 

DELIVERED AT BENNINGTON, AUG. 16, 1839. 



Whether all events are predetermined, or a part or all of them are 
contingent, in either case_ they have succeeded each other, and brought the 
world into its present condition : some are in a state of splendor and 
freedom, and others in poverty and vassalage. The number of inhabitants 
in Europe is said to be 226,445,200 — among whom are paupers, 
18,897,333— beggars and dependent wretches, say 10,000,000, not as well 
clothed and fed as the slaves are in the United States. They are free 
only in name. In the United States there are 16,000,000 of inhabitants, 
of whom, in a sta|e of slavery, are 2,000,000 ; paupers, say 30,000 ; 
mendicants, many ; beggars, none. There is at this time considerable 
exertion made to have all the slaves in the United States emancipated. As 
I have lived fifteen years in a slave-holding state, and as my calling led 
me into the feelings of both master and servant, I will say a few words on 
the subject. To liberate them all by purchase would be a herculean job — • 
average them at $100, and the sum would be $200,000,000. Among 
them, there would be half a million of decrepits and children,. that must 
starve, or be added to the list of paupers. To support them with food 
and clothing, would be an annual tax of $25,000,000. This method of 
liberating them would throw an equal burden on those states and individ- 
uals that have had no profits from them, nor any interest in them. 

The Israelites were slaves to Pharaoh, not to individuals ; they were 
crown vassals; Pharaoh had the control of them; and, therefore, Moses 
went to Pharaoh, and demanded him to let them go. Where kings or 
governments establish and support a slave trade, they are responsible, 
and they can desist and reform. But the case in the United States is radi- 
cally different. The present inhabitants, for the most part, had no hand 
in the traffic with Africa. Our present government makes it felony. Con- 
gress does not possess an individual slave. The slave-holders have never 
alienated them to government. How preposterous is it, then, to burden 
Congress with cart-loads of petitions to do that which they have neither 
the right nor power to do ? The slave-holders are to be addressed : the 

88 



698 THE WRITINGS OP 

power lies in them alone. It is not an article to be settled by legislation 
among us. It belongs to the moral and religious department, and not to 
the legislative. Three parties are concerned in the question, viz : God — 
the master — and the slave. As a friend to freedom and right, I earnestly 
recommend to masters to set their slaves at liberty as soon as their good, 
their choice, and the public safety concur. Until then, be good to them, 
remembering you have a Master in heaven, whose orders are, " What- 
soever you would that men should do unto you, do you even the same unto 
them." Make their lives as happy as circumstances will admit of. If 
there is a condition for them to be in, better than their present state, 
(where their masters are humane, just, and benevolent,) I pray the Lord, 
and call upon men, to bestow it upon them. With all deference to the 
opinions of others, I would recommend to the abolition orators to serve 
an apprenticeship of seven years in a slave-holding state to qualify their 
minds to view the question in all its bearings. 

An Independent Treasury is now the order of the day. The public 
treasure must be placed in some depot. Our own government, (like all 
kingdoms, states, counties, and towns, have placed it in a treasury, over 
which a treasurer presides, who gives oath and bond for the faithful dis- 
charge of his trust. Not a cent of this treasure can be touched by the 
president, or any other man, without an appropriation of Congress— not 
a cent can the treasurer deal out to a friend without peculation. Would 
the public money be safer in the banks ? The banks, by their corporate 
power, are so far irresponsible to the government and to the people, that 
they can suspend at pleasure, and withhold the money when it is the most 
needed, and say, " If your measures please us, we will aid you with 
money, but if not, you may help yourselves without money, if you can." 
Is this a state of things that Americans can submit to ? Were it not that 
so many of the people in the states were bewitched with the banking sys- 
tem, I should boldly answer, NO. I have never yet seen why the collec- 
tors, receivers, and disburse rs of the public money, should not be punished 
as felonious thieves, as well as degraded as breakers of trust, if they ap- 
propriate the money to any use not prescribed by law ; nor do I see the 
moral justice for government to tell one man that hrs dollar shall be worth 
three, and another that his dollar shall count but one. 

Young gentlemen, the time in which you live, and are destined to act 
your part in human affairs, is more propitious than the period of your 
fathers, who had to expel the enemy, establish our independence, and pay 
the vast debt incurred ; all of which they have done, and left a rich inherit- 
ance to their children. Your eyes, your countenances, assure me that 
you are now resolving that you will not waste what your fathers have left 
you — but, by observing their sentiments, and imitating their manners, you 
will add thereto. Go on, and keep in view that truth, honesty, and indus- 



ELDER JOHN LELAND. 699 

try, will conduct you through the world with reputation. Should any of 
you be poor, mind one rule — let your expenses be less than your income, 
and never put off for to-morrow what should be done to-day. Watch the 
measures pursued by the rulers. Legislative usurpation over the rights of 
individuals is as dangerous as executive patronage. Give in your votes at 
the polls with sentimental independence, and acquiesce in the result of 
the election. A majority may vote wrong, but the right of free suffrage 
will correct that error when it is made manifest. 



700 THE WRITINGS OF 



OATHS. 



Most of the following pieces, many of which consist of short unconnected 
fragments, were found in his portfolio after his death. Of many of 
them, the periods when they were written cannot be ascertained* Un- 
der these circumstances, the arrangement will unavoidably be, in some 
measure, promiscuous. 

The Atheist acknowledges no God but Nature. That there is a Divine 
being that presides over the events of life ; or that there is a state of future 
rewards and punishments, he does not believe ; this leads many to think 
that the testimony of an Atheist should not be admitted as good evidence 
before a court of justice ; because, (believing as he does,) he would as 
freely and fearlessly lie, as speak the truth. 

But how is the matter to be managed ? He comes to the stand before 
the court, and is asked, " Do you believe there is a God, and a state of 
future rewards and punishments? He will answer yes or no, as best suits 
him ; but who will believe a word he says ? If a hundred of his acquaint- 
ance appear and solemnly declare that they have often heard him say that 
there was no God, and no state of future rewards and punishments, per- 
haps at every time he Med ; not one of the hundred knows that he ever 
spoke the truth. It is from him, and him alone, that the court must get the 
information, and get it from him, they cannot, for they cannot tell whether 
he speaks true or false. 

Must then the testimony of an Atheist be rejected in every case, and he 
himself consigned to social oblivion ; or is there any remedy to be found ? 
Proscriptions, fines, or corporeal punishments, might make him play the 
hypocrite, but would not cure him of his infidelity, or make him a better 

Men are found with the nftural right to use means to supply their own 
wants, and to defend themselves from the abuse of others. Hence the 
established saying, " self-preservation is natures first law." From this 
natural right, an association may invest their agents with power to pro- 
vide and compel. In political association, each individual becomes bound 
to contribute as much of himself as is necessary for the good of the whole. 
The agents of the whole body, therefore, can require each individual to 
co-operate and compel him to disclose conspiracies against the whole, and 



ELDER JOHN LELAND. 701 

what he knows of any ill design of one citizen against the life, liberty, or 

property of another. Oaths, at first, were solemn promises, made by one, 

or between two individuals or parties, without any magistrate to administer 
them. 

All nations have entertained a belief in a Supreme Deity, and that he 
would punish them, if they were perfidious. Having a consciousness of 
themselves, and evidence of others, that a great part of the conversation 
and promises was idle, deceptive, and false, whenever they made promises, 
treaties, or covenants, or gave testimony, in weighty concerns, they ap- 
pealed to their God, believing that he would punish them if they were per- 
fidious or false witnesses. 



The Deist, the Unitarian, the Anti-Trinitarian, the Arian, and Socinian, 
notwithstanding their difference of opinion in other things, all agree in this, 
that Jesus Christ was not Jehovah. The Deist forms his conclusion from 
reason and the fitness of things, to the jeopardy of the scripture. The 
others draw their opinion from the inspired volume, explained according to 
their views of reason and the fitness of things. These last I address. 

Sirs, you cannot believe that one is three and that three -are but one ; 
which you must do, if you believe in a trinity of persons in the divine 
essence ; to escape which absurdity, you deny that Christ is God essential. 
Is it not equally absurd to believe that one is two, and that two are but one ? 
And yet you believe the last without hesitancy. " And God called their 
names Adam — they two shall be one — they are no more twain, but one 
flesh." 

You cannot believe that Jesus is Jehovah, because the union of two na- 
tures in one person, is inconceivable, inexplicable, and unreasonable ; you 
nevertheless believe that he was born of a woman who knew no man, 
which is equally inconceivable, inexplicable, and unreasonable, with the 
first. 

You believe all the book of nature, but can you read the folded leaves ? 
How can men hear, see, speak, or think ? Why does the water run down 
hill ? Whence cometh, or whither goeth, the wind ? What occasions 
the involuntary motions of man 1 Should Mount Vesuvius leave its sta- 
tion, and leap to Etna, and settle upon its fiery top, you could account for 
it as well as you could for the voluntary motion of your hand from one 
knee to the other. Ten thousand times ten thousand things you believe, 
on rational evidence, which you can no more account for, than you can 
for the hypostatical union of Jesus Jehovah. Who doubts the complexity 
of man ? and yet, who can draw the line with precision, that separates 



702 THE WRITINGS OP 

the rational and animal empires ? Or who can describe the cord that 
binds spirit and matter together ? 



In an age like the present, when great exertions are made to meliorate 
the condition, and improve the mind of the human family, we feel it an 
imperious duty to contribute our aid for the promotion of the piety, peace, 
and happiness of mankind. And as it appears to us that there are a num- 
ber of vices, that none of the societies have undertaken to withstand, we 
hereby enter our protest against those vices, and pledge ourselves to show 
and avoid them, and use our best endeavors to eradicate them from 
among men. 

1st. We enter our solemn protest against falsehood, and every species of 
deception. The tongue, which is the glory of man, is often used, with 
the aid of the press, for the vilest of purposes. Our avocations are va- 
rious, our standing in society diverse. As sellers, we will not extol our 
articles for sale, beyond our best judgment, nor hide their defects for the 
sake of advantage, nor in any way seek to deceive the ignorant, nor ex- 
tort from the needy. 

As purchasers, we will not, for the sake of our own interest, run down 
the articles of sale below the common price, or deceive the seller, by tell- 
ing him how much cheaper the articles can be obtained in another place ; 
but every one of us will speak the truth to his neighbor. We, moreover, 
will not purchase on credit, without a reasonable prospect that we can 
meet our engagements ; and when we have engaged, we will be punctual 
and honest, that we may owe no man any thing. 

As mechanics, we will be faithful in materials, and workmanship, not 
covering either of them to deceive, by paint, putty, or lavish applause ; 
taking no advantage of the ignorant. 

As day-laborers, we will be trusty and industrious, that the employer 
may have full tale of profit for the wages he gives. 

As employers, we will not require an over rate of labor, keep back the 
wages, pay with offal, nor in any way grind the poor, but pay them full 
measure, running over. 



The want of truth in communication, and the want of punctually in 
promises, are religious and national evils, which bring great calamities on 
church and state. What is the reason, when so many societies are formed 
to effect a moral reform, that truth and punctuality should be neglected ? 
Is the answer given in sacred style, " Being convicted by their own con- 
science, they went out one by one, beginning at the eldest, even unto the 



ELDER JOHN LELAND. 703 

last," or what is the cause ? If the forming of societies to effect a re- 
form, in word and deed, is not acceded to,* let individuals, each for himself, 
bend their necks to the yoke. In the pulpit, in the hall of legislation, in the 
range of commerce, in the public prints, at the fireside, and at all other places, 
truth, without addition or diminution, should be regarded more than wealth, 
rank, or any thing that can be named. In this day of boasted benevolent 
institutions, which cost hard labor, and millions of dollars to support, 
(called the morning of the Millennium,) but little reliance can be placed 
on the words of the seller, and less on the promise of the buyer. My 
brethren, these things ought not to be. Wherefore, putting away lying, 
speak every man truth with his neighbor, and pay your vows. Owe no 
man any thing. 

A short comment on 2 Corinthians, i. 17, 20. 

When I therefore, was thus minded, that you should have a second be- 
nefit, and had sent on appointments to be with you, did I use tightness, 
as if it was a trifling matter whether I came or not? Or the things that 
I purpose, do I purpose according to the flesh? as some do, making their 
ministerial engagements subservient to their own ease and gain ; failing 
in their promises, when a punctual compliance would be contrary to their 
fleshy schemes. That with me there should be yea, yea, and nay, nay ? 
That I should promise again and again, and fail as often, having no sa- 
cred regard for my appointments and promises. But as God is true, and 
cannot lie, and never fails in his promises, so our word toward you was not 
yea and nay. Our promises we punctually performed — our conversation 
was true, and our preaching simple, without contradiction. For the Son 
of God, Jesus Christ, who was preached among you by me, Silvanus and 
Timotheous, was not yea and nay, but in him was yea. However others 
may have preached among you, that the Son of God failed in his pro- 
mises, and from that view of Christ, were led to imitate him, with a yea 
for a promise, and a nay for accomplishment ; yet with us it was the re- 
verse. For all the promises of God in him, are yea, and in him amen. 
God made many promises to the nation of Israel, to individuals, and Gen- 
tile nations, (see Jer. 18,) on conditions. If those conditions were not 
performed, the promises, on God's part, failed ; but the promises of the 

* If, as many think, the principle of forming societies of mixed characters, distinct 
from churches, for the ostensible design of the suppression of vice and the spread of the 
gospel, has no scriptural support ; but if the natural tendency of it is to unite the church 
with the world — make striped-pig moralists — lucrative preachers, and pharesaical prose- 
lytes to Christianity ; yet the self-dedication of individuals to God, to worship him in 
spirit, and rejoice in Christ Jesus, is essential to salvation. 



704 'the writings of 

new covenant, made to Christ, and to men in Christ, all of them will be 
accomplished ; not to the support of licentiousness, but to the glory of God. 



The kingdom of me, is occupied partly by ignorant, ambitious, braga- 
docios, and partly by wise, prudent, and humble men. The first are la- 
vish in telling what they know, what they have done, and what they can 
do. The last know their own ignorance, feel their weakness, see errors 
in what they have done, and find Veritas in puteo, (truth lies in a well,) and 
is difficult to acquire. And when any popular or profitable act results, 
they will be more ready to give the praise to others, than to themselves. 

To fill a discourse with " J said," and "/did," is considered pedantic 
among the fashionable. But this rule has undeniable exceptions. The 
character of David is given in glowing language : — "David is cunning in 
playing^and a mighty valiant man, and a man of war, and prudent in mat- 
ters, and a comely person, and the Lord is with him." Yet this very man 
who was raised to high degrees, and was a man after God's own heart, 
was full of J-otism. In the book of Psalms, the pronominal J, is found 
almost eight hundred times. 

Paul, the chief apostle of the Gentiles, who had much wisdom given him, 
like David, speaks in his epistles, abundantly in the first person. In two 
chapters only, Rom. vii., and 1 Cor. ix., the i" is found more than sixty 
times ; yet neither David nor Paul can be justly reproached as coxcombs, 
or superanuated egotists. Neither of them speak in the first person to 
aggrandize me. 

Logical and metaphysical reasoning often lead the mind (through its 
weakness) astray. Time and close observation on the tendency and re- 
sult of opinions and measures, will correct those hasty mistakes : the man 
therefore, whose mind has grown mellow, by seeing, hearing, and observ- 
ing, will express himself, " What I have seen, what I have heard, wherein 
I have been deceived, how I was delivered, and what J now believe," with- 
out any desire of vain glory. 

While I am writing, my thoughts are running. I have been preaching 
sixty-five years, and upon the closest examination, I find that I have studied 
more to be acceptable unto men, than to be approved unto God, (lament- 
able truth !) The ears and thoughts of others have governed me too much, 
and pressed me unto the kingdom of me. Often, when I am preaching, 
the question will rise in my mind, How does my preaching sound in the 
ears of the hearers ? What thoughts have they of me ? Do they esteem 
me a man of talents or not ? Do they think me a great divine, and very 
pious, or what do they think of me ? (Proofs of moral pollution !) 

I was once in company with a brother preacher, whose claim to holi- 



ELDER JOHN LELAND. 705 

ness, and having the spirit of prophecy was high. As we preached in Co., 
he generally obtained (what he ever deserved) the premium of being the 
lest preacher, which he bore with graceful modesty. In rare instances, 
however, the people, (for want of judgment and taste,) would give the pre- 
mium to me. When that was the case, I judged by his symptoms, he felt 
as I have, when I have just caught a glimpse of a red apple slyly going by 
me, and dropped into the hands of one more esteemed. My conclusion 
was, that until I loved my neighbor as myself, and esteemed others better 
than myself, I should not think myself so far removed from the kingdom 
of me, but that I could feel the force of its winds. 



" Beloved, believe not every spirit, but try the spirits, whether they are of God ; be- 
cause many false prophets are gone out into the world. But there were false prophets 
among the people, even as there shall be false teachers among you." 

It is supposed that there are (among the many sects of Christians) nearly 
half a million of teachers: that many of them are false prophets, the texts 
quoted give reason to fear. Instead of condemning others, whose hearts 
and motives I do not know, I have great searchings of heart lest I am one 
of the false teachers and deceitful workers. Lord is it I? Have I been 
preaching sixty-five years to be noted — to escape hard labor — for honor — 
to head a party — for filthy lucre — or any other motive except obedience to 
God, being constrained by the love of Christ ? If so, though I may have 
confidence at last to say, Lord, Lord, open to me, and tell what wonderful 
works I have done, the denunciation will follow, " Depart from me, for I 
never knew you." 

I am conscious that abundance of selfishness and imperfection has af- 
flicted me through all my exertions, and that all my works, as well as my 
soul, need washing in the blood of the Lamb; yet, amidst all, I have a 
faint hope that the efficient spring in my heart is, love to God — love to the 
gospel — and love to the souls of men. As far as I can know myself, if 
money was to lose all its value, it would not stop me from preaching; and 
if all the fruits of the earth were cut off, like Habakkuk, I would rejoice 
in the Lord. But I judge not myself; he that judgeth me, is the Lord. 



A and B began the world on a level — they enjoyed equal health and 
freedom from adversity thirty years ; yet A grew rich, while B was very 
poor. B wished A to tell him the cause of it : A replied, the cause 

89 



706 THE WRITINGS OF 

is found in two words, " come and go." When I have work on hand, or 
business to transact, I say to others, "come." I lead in the business, and 
never quit until all is well done. I take the negro's remark for my guide, 
" Where massa go, all go." But when you have work on hand, you are 
not ready, and say to others, "go." As you stay behind, the others loiter. 
Night comes on, and the work is not finished, and thereby the profits are 
generally diminished. Your accounts and settlements are put off for more 
convenience, and thereby become questionable and contentious. Losses 
or law-suits follow, and poverty becomes unavoidable. 

C was a preacher, but in the spirit was in the back ground ; very ortho- 
dox in sentiment, but barren of holy zeal. Let him use what words he 
would, his soul was not in the work of the Lord. He would often say, 
"go to Christ," but to his hearers he appeared like a way-board, to point 
the way, but not walk in it. D had but a small head of water, but was 
stationed on a living stream. The love of Christ so constrained him that 
he waited not for invitations or stipulated proposals, but went forth preach- 
ing, " Repent and believe the gospel — I pray you, in Christ's stead, be ye 
reconciled to God," etc. Having the love of Christ and being in Christ, 
his language was, "Come to Christ, and taste and see how good the Lord is." 



THE BOOK OF JOB. 

In what age of the world Job lived, is hard to tell. As his sons were 
housekeepers, before his afflictions began, we will allow him to have been 
sixty years old ; after this he lived one hundred and forty years ; by this 
rule, he was two hundred years old when he died ; from which one might 
conclude that he was contemporaneous with, or before Abraham : but he 
did not live until after government was established that punished men for 
idolatry and adultery : and after the arts of printing, engraving and book- 
keeping were understood in the worlds see chap, xxxi., 11, 28, and xix., 
23, 24. From this it looks as if he did not live until after Moses. But 
in whatever age of the world he lived, he was the richest man in the east, 
and the best man on earth. Yet, neither his wealth nor his piety secured 
him from the most excruciating afflictions. The loss of his property and 
family he bore with saint-like fortitude and acquiescence, to a degree that 
has gained him the title of the most patient man that ever lived. " In all 
this, Job sinned not, nor charged God foolishly." He was next attacked 
with personal afflictijn — smitten with sore biles from the sole of his foot 
to the crown of his head ; but still he retained his integrity and sinned not 
with his l;p3. * 



ELDER JOHN LELAND. 707 

On hearing of his calamity, his three old friends, Eliphas, Bildad and 
Zophar, made an agreement to visit him rn his distress, and bemoan and 
comfort him. They were accompanied by young Elihu, who, in the event, 
acted as stenographer. When they beheld his great distress, they gave 
full vent to their sympathy, and sat down with him on the ground, and 
watched in painful silence seven days. Job then broke silence, and opened 
his mouth, and cursed the day of his birth, and spake unadvisedly with his 
lips. This speech caused a long debate between him and his friends. The 
question in debate was on sovereignty and contingency. Job maintained that 
God afflicted him, when he had been guilty of no specific crime. His 
friends contended, that God was righteous and would not afflict without 
cause ; and, therefore, that Job must have been guilty of some enormous 
wickedness, which brought the heavy curse upon him ; but could not specify 
what wickedness he had done, and support the charge. Had the friends 
of Job heard what God said to Satan, "although thou movest me against 
him to destroy him without cause " perhaps they would have been less cen- 
sorious. 

The book of Job is a true journal of the debate between Job and his 
three friends. The truth of the journal is no proof that all or any of the 
speeches were true. The debate was conducted partly by interrogations, 
and partly by bold assertions, and in both of which much satire and hard 
bearing on character is seen. Conquer a man by bold assertions and you 
killhim, but conquer him by asking questions, and you make him kill him- 
self. As Job was but one to three, it reminds us of Patrick Henry, in the 
Virginia legislature and convention, combatting the great Dons of that 
state. The speakers borrowed similes from all creation — used all the 
figures of rhetoric — enlisted all the passions of the mind, and spoke with 
all the pomp of diction that the eastern world afforded. Their speeches 
were awfully sublime, covered with a little obsenity, like the effusions of 
John Randolph. When they introduce any creature or thing to elucidate 
their arguments, they would treat of it in all its qualities and ramifications, 
and seem to forget the object before them, like an old man telling a story ; 
so many circumstances occur, that he loses the track. 

How long the war of words lasted, is uncertain. Job made eight speeches, 
Eliphas three, Beldad three, and Zophar two. They all appear to have 
been men of great research and eloquence, but they ended as they began, 
without a reconciliation in sentiment. What appeared to the others clear 
as sunshine, to Job looked as dark as midnight, and vice versa. 

The error of Job appears to be this : he was so zealous to clear himself 
from the false charges of his friends, that he lost sight of his own blind- 
ness and pollution in the sight of a wise and holy God. His three friends 
ceased their replications, seeing him so righteous in his own eyes. 
During the debate, young Elihu sat by, a close observer, and probably 



708 THE WRITINGS OF 

kept a record of their speeches : but when the debate ended, he was much 
displeased with Job for justifying himself rather than God, and as much 
with the others, for accusing Job of defects which they failed to substan- 
tiate. He was determined, therefore, to show his opinion. His fervency 
at the beginning reminds us of M'DurBe in his exordiums, but as he claimed 
inspiration of God, by which he was made perfect in knowledge, and spake 
by the movings of the spirit, our thoughts turn to Fisher Ames, who in 
his celebrated speech in Congress, said he was unwell, but trusted the Lord 
would strengthen him. Elihu was a handsome speaker, like Mr. Wirt,, 
but did not dress his speeches with fine clothes so much that the body 
could not be seen. But his inspired eloquence, (as he is not implicated 
with the others, we are willing to acknowledge his claims,) did no more 
to humble Job, and cause him' to repent in dust and ashes, than the human 
eloquence of the others. 

God, who spake to the fathers in divers manners, now appeared to Job 
in a whirlwind, and spake out of it, in a manner that Job understood, con- 
vincing him that although he was clear of what his friends had accused 
him of, he was a weak, ignorant, polluted sinner, darkening counsel by 
words without knowledge.. And Job confessed that he had uttered- things 
which he knew not, and repented, in dust and ashes, for his vileness. 

" I have heard of thee by the hearing of the ear, but now. mine eye seeth 
thee ;" the language here used would justify the belief that God revealed 
himself to the eye of Job, in a human form, as he did to Abraham, Jacob,, 
and others ; in this view of the subject, what he heard in the whirlwind 
began, and what he saw with his eye,, completed his humiliation. 

How pitiable the case of Job ! Stripped of all his property- — deprived 
of his family — smitten with sore biles — sitting on ashes — tantalized by his 
friends — reproved by Elihu — and now called upon by God himself, to an- 
swer to him for what he had said. 

Before honor is humility. As soon as Job was properly humbled, the 
Lord honored him. His friends were made to succumb, and bring their 
offering, and the prayer of Job for them was accepted, and their folly, in 
not speaking of God the things that were right, as Job had done, was for- 
given. Yet Job had not always spoken right : God accused him of dark- 
ening counsel by words without knowledge, and he confessed it; but,. on 
the whole, he had spoken better than his friends. 

After his afflictions, the Lord greatly blessed his latter end : he lived 
one hundred and forty years, and saw his posterity to the fourth genera- 
tion. 

How long the debate lasted between Job and his three friends, together 
with the remarks of Elihu, and the solemn declaration of the Almighty 
out of the whirlwind, is not known, but the history of it is not as long aa 
some of the speeches made in Congress by individuals, and yet there are 

t 



ELDER JOHN LELAND. 709 

seven, if not seventy times seven more ideas in it, than in one of the best 
speeches ever delived on the floor of Congress; which shows that the 
hand of God was in it, notwithstanding Job was sometimes presumptuous, 
and his three friends were guilty of folly. 

Granting that Elihu was the writer of this book, (for it cannot be proved,) 
we may suppose that he kept a record of what each one said, together 
with a minute of his own speech, and after the death of Job, he finished 
the book. It is difficult to decide whether any of them heard what God 
said to Job, together with what Job replied, but Job himself. If not, the 
Lord must have revealed it to Elihu, at that time, or when he wrote the 
book. The book contains forty-two chapters, including 17,985 words. 
No man's memory would be a safe depository for all this, one hundred 
and forty years, or one hour. The inspiration and superintendence of God 
must be recognized in the whole affair, whether written by Elihu or any 
other man. 

To this I add, there is one of the clearest proofs of the resurrection of 
the body given m this book, that is to be found in the Old Testament. 



DREAMS. 

" The prophet that hath a dream, let him tell a dream." 

Fifty years ago, I had the following dream. I stood by the side of a 
large, rocky mountain, with a projecting cliff shelving over my head. 
Through this cliff a hole was drilled, leading directly from the sun to my 
head ; my direction was to ascend in that hollow. As I ascended, the 
hole grew less and less until I got stuck fast. Struggling to get loose, I 
found I had a staff in my hand, which 1 knew not of before. Placing the 
lower end of the staff in a niche of the rock, by struggling and squeezing 
hard, I got through. When I had gained the summit, I thought I was on 
Mount Zion, where the temple was built. I then cast down the staff, and 
here my wonder began. 

The staff appeared to be about six feet Ibng, very carelessly shaved with 
a drawing knife.. On every flat, where the knife had cut off the bark, was 
a text of scripture, written in Hebrew characters. While I stood looking 
at the staff, a loud voice from above my head, proclaimed the following 
words : "that is the staff that was given to Abraham, when he left Ur of 
the Chaldees — Abraham left it with Isaac — Isaac with Jacob — Jacob car- 
ried it into Egypt and left it with Joseph, in whose family it was preserved 
until Moses, who availed himself of it, and by it did all his miracles. 5 ' 

On this I awoke, and finding my mind on the alert, I rose, lighted the 



710 THE WRITINGS OP 

candle, and took my Bible to see if there was any probability that a family 
staff had been preserved four hundred and fifty years. To me it did not 
appear likely — less likely that Moses should have been in possession of it, 
when a fugitive in Midian. The best conclusion I could form, was, that it 
was an emblem of the Promise made to Abraham, that in him andhis seed 
all the nations of the earth should be blessed. This promise is abundantly 
spoken of, and runs through the scriptures like a golden cord. Whether 
it is'called a covenant, a testament, a promise, or by any other name, it in- 
tends the assurance of salvation through Christ to all who believe in him. 
If ye be Christ, then are ye Abraham's seed, and heirs according to the 
promise. 

The improvement to myself was, that I should have to pass through 
strait places — endure much tribulation — scarcely saved— and saved alone 
by the promise of eternal life, through Christ the Lord.. 



July 21, 1839. This day my daughter, Fanny, had a visionary dream, 
nTwhich she saw me sitting in a great chair, clothed in a white robe, and 
on each side of me a young woman clothed in white, somewhat reclining 
and looking on me, and singing in a strain more melodious than she had 
ever heard before. Four times over they sung," attendant angels long 
have waited :" on this she awoke. 

InGetober 1811, Fwas sick of the typhus fever ; in the height of which , 
two angels or spirits apeared, (at least to my imagination,) and stood sta- 
tionary near my bed, and seemed to watch over me three days and nights, 
and when the fever abated, they disappeared. My persuasion was strong 
then, and has continued until now, that they were the souls of John Wal- 
ler and William Webber, (preachers in Virginia, when I lived there,) with 
whom I was strongly united, and who were at that time both dead. Nearly 
three years after this, I was in Virginia, where W aller and Webber had 
lived. After I had finished a sermon, in Spottsylvania, a nephew of Wal- 
ler, (Absalom Waller,) rose up and wished for the attention of the people, 
and said, " you all know that we had heard that brother Leland was dead ; 
but some time past, I dreamed that I was admitted into heaven, where T 
saw my uncle John and brother Webber. T asked them where brother 
Leland was ? They replied, that Leland had not joined them yet, but they 
were waiting for his arrival. "This," continued young W'aller, "convin- 
ced me that Leland was not dead, and that we should see him again in 
Virginia." 

There seems to be some relation between Waller's dream and those im- 
pressions which I had in 18-11 . What a wonder of benevolence, that God's 



ELDER JOHN LELAND. 711 

host of angels should be all ministering spirits, to minister to the heirs of 
salvation. In their nightly slumbers, and dangerous walks and pursuits, 
the angels stand sentinel over the saints, nor end their mission, until they 
conduct the departed souls of the righteous to Abraham's bosom. How 
unworthy I feel to be the charge of celestial angels ! how much more so, 
to be loved and saved by the God of angels. 



The following lines owed their origin to the circumstances first related, in 
the foregoing fragment. 

&DDBUSS OF ANGF.I1S AT THE DITING BED OF A SAINT. 

Attending angels long have waited 

To convey their brother home ; 
Thousands, thousands we've escorted, 

But in heaven there yet is room. 
We've been watchful o'er your dangers 

Guarded round your bed by night, 
Midst your friends and utter strangers 

We have had you in our sight. 

On the wild tempestuous ocean 

Thunders roar and lightnings glare, 
Heaven and earth in dread commotion, 

Still we had you in our care ; 
On the bed of pain and sickness 

When death stared you in the face, 
We inspired your heart with patience, 

Cheered you with the hopes of grace. 

Many dangers stood before you, 

Which you had no eyes to see, 
From those dangers we preserved you, 

Saved your life and set you free; 
To the heirs of God's salvation 

We administer relief, 
Give to God your adoration, 

We are brethren with yourself. 

Now we've come with special orders, 

To convey you far away, 
Quit, oh quit these mortal borders, 

Stretch your wings and leave your clay, 
Attending angels wait no longer, 

Now they take the blood-washed prize 
Filled with heavenly joy and wonder 

Now they soar above the skies. 



712 THE WRITINGS OF 



Most of the affairs of a church, are efFected by church votes ; and as 
there is nothing imposed by such votes, but a simple declaration of what 
the church approves or disapproves, a revision, or re-consideration of such 
votes, (when circumstances change, or new light appears,) becomes ne- 
cessary. 

But there are some of the transactions of a church, which have the na- 
ture of an agreement of parties ; in which the church collectively forms 
one party, and a few of the members, or an individual, forms another 
party. These agreements require more security than the mutability of 
church votes. 

Supposing a church should undertake to build a meeting house. In the 
course of their arrangements, many votes would be taken, to get the sense 
of the whole. At length, the church employs three of her own members to 
build the house for a certain stipulated sum. In this stipulation, the church 
forms one party, and the three workmen another. After the work is done, 
can the church, in justice, revise their agreement, change the time and 
mode of payment, or alter, or erase, a single word of the agreement? 
Would not the words of Paul apply, in this case, with irresistible force ? 
" Though it be but a man's covenant, yet if it be confirmed, no man dis- 
annulled, nor addeth thereto." 

Or, suppose a church agree with one of her own members to preach a 
year for them, for a certain sum. Can the church, by votes, disannul the 
agreement ? In either of these cases, should any one suggest to the 
church, that they might revise their agreement with the three workmen, or 
the preacher, would he not be a busy body in other men's matters ? If the 
church, in this case, should doubt their right to interfere with an old agree- 
ment, and some of the members should intimate that if the church would 
not proceed to revise their old agreement, they would quit their places in 
the church, * * * * Unfinished. 

Theomachy, or the war of the Gods with the Giants. 

1. The gods, boasting of their numbers, knowledge, and duration, re- 
solved to disgrace and cripple Jupiter, who was supreme above them, and 
after several months loading and ramming their cannon, (called Resolution,) 
they gave blast, and were more fortunate than Lawrence, for their can- 
non went off, The report was horrendous, but there was no constitutional 
or legal ball in the cannon ; of course, Jupiter remained unhurt — not a 
hair of his head was singed. The result of the skirmish was as follows: 
"We, as a number of individuals, resolve that Jupiter is a usurping ty- 
rant, and if the people will not degrade Jupiter, and raise one of us above 



ELDER JOHN LELAND. 713 

him, (we hardly know which, for we all want the pre-eminence,) we will 
do all we can to embarrass the government, and ruin the people." 

This is the boast of the gods. 

The giants, though overpowered, are not disheartened. Having gained 
new recruits, they conclude that they can outflank the gods. Flushed 
with the hopes of success, they have set the battle in array, with " death 
or victory," on their caps, and " the honor of Jupiter," for their watch- 
word. The events of war are uncertain ; but from the advantage of the 
ground which the giants occupy, and their fixed determination to conquer, 
the prospect is, that they will " expunge" the gods from their usurped 
station. Should this take effect, the boast of the giants will be : 
"We told you so; and have established our characters as men of 
foresight ; by measuring strength, we have conquered you, huzza ! For 
Argus, with his hundred eyes, cannot see that the explosion of the cannon 
did Jupiter any harm ; or that this expunge will do him any good. No 
individval will esteem him more or less, for the whole bluster. 

Oh yes t much harm and good ! should the roaring of the cannon not be 
silenced by an expunge, the precedent of God-like usurpation, left on fair 
record, would make the practice common in future. 

It has ever appeared strange to me, that democrats should pay so much 
reverence to precedents. When government makes a constitutional con- 
tract with an individual, a company, or with another government, the co- 
venant, in justice, cannot be annulled without the consent of both parties; 
but an act, passed on the common rule of legislation, can be repealed as 
easy as it was made ; for one legislature cannot bind a succeeding legisla- 
ture, possesed with equal powers. Precedents have no power to withstand 
decided majorities. The ballot-box decides whether the law shall be re- 
pealed, and the precedent abandoned, or not. 

2. My neighbor, Sconce, had among his poultry, two cocks, one was 
called Red-wing, and the other Double-comb. These crowing combatants 
were often in battles ; sometimes one drove the other, at other times, the 
conquerer fled before his master. Sore heads, and ambitious hearts, afflicted 
them both ; but finally, Double-comb subjected Red-wing, and took the un- 
disputed possession of the ground. His triumph, however, was short; a 
young chicken, called Hotspur, of the game blood, grew up, who attacked 
Double-comb, and vanquished him, allowing him but small limits in the 
prison yard. 

3. A decided and victorious majority, includes numbers, wealth, and ta- 
lent. Money has power, and talent has art. Poverty weakens the de- 
pendent, and ignorance gives up to the art of the subtle ; hence, (even in 
elective governments,) the smaller number may rule the larger. By these 
means, a large part of the world are now groaning in poverty and vassal- 
age, to pamper others in grandeur, and support them in tyranny. Should 

90 



714 THE WRITINGS OF 

the halcyon day ever come, when the men of wealth and talent shall re- 
trace their steps, and unite to relieve the oppressed, to explain to them 
their rights, and secure them in the enjoyment of them, it will be an in- 
finitely greater blessing to the human family, than the late inventions to 
soar vehicles in the heavens, drive carriages through the earth, and propel 
vessels on the sea, by the power of steam. 

4. Words are somewhat indefinite in their meaning, and therefore the 
same diseases of the body, change their names. We formerly heard of 
the honorary fever, the lucrative fever, the ambitious fever, the aristocratic 
fever, the revengeful fever, etc. But now, in this day of improvement 
and patent rights, all are included in the name of White House fever. 
This fever has a number of symptoms, as the senatorial, the secretary ? 
the ambassador, the commissioner, the judiciary, the military, with other 
more feeble symptoms ; none of which are dangerous, unless the diseased 
person fixes his eyes on the White House, with as much intensity as the 
drunkard fixes his eye on the bottle, or as Eve did on the apple ; but if 
that irresistible charm affects the patient, in many cases it proves fatal. 
During the rage of this fever, in the last stages, the affected talk much, void 
much bile, and require watchers day and night. 



A HUDDLE OF THOUGHTS. 

About the year 1785, Messrs. Rumsey and Fitch memorialized the 
legislature of Virginia, for aid to navigate the Ohio by fire and steam,, 
I did not then think that I should ever see the heavens scaled, the ocean 
ploughed, and the earth skated over by steam. 

In the beginning of the federal government, when the revenue failed to 
meet the expenses of government, and pay the interest on the debt, at the 
rate of one million dollars per annum, I concluded that my body would be 
rotten centuries before the debt would be cancelled. Who could have 
thought that Americans would so soon have been bewitched to neglect 
their true interest of cultivating the ground, and laboring in their shops, 
for wild speculations, which have reduced themselves, and the states, into 
a debt twice as large as that of the United States was in 1796, and now 
are howling to saddle their debts on the general government. 

I have known a time when the origin, design, extent, and limitation of 
government, were the articles of study and conversation of the people, out 
of doors, and in the chambers of legislation ; and every measure was 
tested according to its bearings on the fundamental principles ; and I have 
dreamed of a time when those principles were considered useless, and 
every measure was applauded or rejected, according to its bearing on 
elections. 



ELDER JOHN LELAND. 715 

I have wished to see the time, when legislators would apply themselves 
to the work of expeditious legislation, without unnecessary speeches, and 
leave elections with the people, and when any unusual question comes be- 
fore them, not specifically provided for in the constitution, let moral hon- 
esty, economy, and public safety be their guide. In the long and flowery 
speeches, resembling a butterfly, with large painted wings and little body, 
designed for stenographers and printers, I have wished that the speakers 
would regard the whole truth, and not, by good words and fair speeches, 
deceive the readers by partial or false statements, with party views. What 
painful sensations the great class of laborers feel, when they see their 
honored agents wasting week after week, in blowing hot breath, uttering 
hard speeches, and blasting gunpowder at each other. Is not this degrad- 
ing to our institutions, and a stain upon popular government ? Can any 
true hearted republican approve of it ? In the reign of king Richard, it 
was usual for members of parliament to box each others' ears, when a dif- 
ference arose ; a very barbarous custom, but far more humane and polite 
than the duel. 

To form a government so perfect, that the rulers can have ample power 
to do all necessary good, and yet, have it so counterpoised, that they can 
do no harm, is beyond the constitution of the moral world ; but every step 
toward it should be trodden, and every deviation therefrom, should be 
shunned. 

Oaths, bonds, securities, fines and punishments, have all been defeated 
by ambition, cupidity, or revenge. But when men of reputed honesty and 
honor, are selected, and guarded by oaths, bonds, &c, it is all the secu- 
rity attainable. If fraud, or insolvency follow, the loss has to be bourne 
with. Men, like Achan and Judas, Arnold and Svvartwout, are too often 
found in all ranks. 

That men, equally honest, may differ in opinion, and that an honest man 
may change his opinion, are both admitted ; but when men veer about, 
without any substantial reasons, what shall we think ? Those who oppose 
the sub-treasury scheme, say it gives the president dangerous power, which 
he ought not to be trusted with ; but in the late affray on the north-eastern 
boundary, they were not afraid to entrust ten millions of dollars, and fifty 
thousand men to his discretionary control. 

One of the opening wedges that split the line of the Hamilton and Jef- 
ferson administrations, was the United States Bank ; and yet, we hear 
many, who are advocates for the bank, declaring themselves to be the only 
true Jeffersonians ; who believes them ? So, some hold to election, and 
preach free-will. 

It is difficult to show any radical difference between the Jeffersonian ad- 
ministration, and the Jacksonian, (which is now in train)* but the fairest 

* He undoubtedly means its principles were being carried out, as the administration 
itself had ceased long before the date of this. 



716 THE WRITINGS OP 

arguments, supported by facts, are feeble defences against fixed propen- 
sities. 

I have never been able to see any definite power given in the constitu- 
tion to the general government, to incorporate a bank ; nor do I believe 
that one in ten thousand, of the people who ratified the constitution, thought 
of such a thing as a bank^ The states were strictly prohibited from emit- 
ting any bills of credit, but ynder the inventive secretaryship of Mr. Ham- 
ilton, the bank sprung up, like a miseltoe in the crotch of a tree, and no 
one knows where it corner from. 

The world is gorged with school, creed, and ceremonial religion ; action 
and money are enlisted in the cause. But after all the institutions of men, 
u Pure religion, and undefined before God and the Father, which is, to 
visit the fatherless and widows in their affliction, and to keep unspotted 
from the world," is but little seen and practiced. Societies are formed, 
at great expense, to convert the East Indians from the horrid practice of 
immolation. Why should not the Hindoos feel as much interested to send 
their priests to America, to convert Christians from the murderous crime 
of duelling ? Alas ! must the city of Washington and its environs, be the 
slaughter-pen for human victims 1 

The let alone policy may be extended too far, but to crowd questions 
into the legislative department, that belong to the empire of common sense, 
human courtesy, persuasion, individual rights, or religion, is being at an 
expense to establish tyranny. 

The late address of Gov. Morton, is fraught with the intelligence of a 
Jefferson, and the moral courage and decision of a Jackson. He has 
pointed out the embarrasment of the commonwealth — what led thereto- — 
and the means of extrication. The people have set him to guard their 
rights and liberties, and defend them from dangers, and yet have so 
cramped him in the legislature and council, that he may exclaim, " You 
set me to hunt the snake, and when I find him, you hold my arm and will 
not let me kill him." He can, however, instruct by counsel, and check by 
veto. 

If I was omniscient and infalliable, I could fix a standard for individuals, 
preachers, churches, and states ; or, if I was inspired by Him who profess- 
es those sublime attributes, 1 could give a perfect directory to all. But I 
neither possess nor claim those endowments ; contrariwise, I find myself in- 
capable to fully understand the directory which God has given to man. 
Instead, therefore, of being a dictator to others, I have to dig and beg for 
myself. 

February 23, 1840. 

■ 



ELDER JOHN LELAND. 717 

The first part of the following poem was published many years ago in the 
Budget of Scraps, but as the Ms. was found to contain many additional 
lines, it is thought proper to insert it among the posthumous pieces. The 
original title under which it appeared was, " Borrowed ideas in a new 
Dress." 

Once in my life, as I walked in the road, 

I overtook a noisy rabble crowd ; 

Whose hot disputes did so affect my ear, 

My curious heart desired their tales to hear. 

" Pray, sirs," said I, " excuse the part I take, 

What is the cause of your severe debate ?" 

Says one, " 'tis a chamelion which I saw, 

As white as snow, without a tawny flaw. 

I saw it creep, I viewed it with mine eye, 

'Twas only white, and yet they say I lie." 

" Hold," said a second, " what you say is wrong ; 

I saw the same chameleon creep along, 

And if the creature was not crimson red 

I'll eat the fire, and give you up my head ; 

No rose, no blood the crimson e'er exceeded, 

'Twas only red, and yet I'm disbelieved." 

" Poh!" said a third, " the matter falsely stands, 

I took the same chamelion in my hands, 

And if it was not blue I'll yield the cause, 

Then why dispute, for blue I know it was." 

" Ah," said another, " ignorance reigns, I see ; 

The same chameleon I have got with me, 

I took it up and put it in my sack, 
And know, and now can prove that it is black ! 
I scorn to lie, the beast shall now be seen ;" 
With that he drew it out, and lo ! 'twas green ! 
So modern preachers for their systems plead, 
Each for himself, for two are not agreed ; 
Each cries, " Reform, and come and go with me, 
All others err, as you may plainly see. 
How strange it is that men should be so blind, 
When all is plain and clear within my mind." 
They labor hard with all their power and skill, 
To make God's stream supply their self-made mill. 
Authors they quote, and old translations mend, 
(Their word grows wiser, as their views extend,) 
If, for their creeds, the Scripture will not speak, 
They leave the English and adopt the Greek, 
And, like a cork-screw, turn and twist about, 
And pull and tug to get the stopple out. 
Each one is right, and all are wrong beside, 
Hence, white and red, blue and black, are tried, 
But God's eternal truth is so profound, 



718 THE WRITINGS OF 

That human lines the ocean cannot sound. 
And after all the schemes of feeble men, 
That truth is firm, and always will be — green, 
Divine materials never will submit 
To systems hammerd out by human wit. 



ACROSTIC. 

J esus is my God and Saviour, 
for grace to love him more ! 
H e's my hope and lasting treasure, 
N one but Jesus I adore. 

L et the rich enjoy their treasure, 
E arth has fading charms for me ; 
L et me, Lord, enjoy thy favor, 
A 11 1 wish, is found in thee : 
N ever let me stray away, 
D ear Lord, remember me, I pray. 



ANOTHER. 

J oy is a fruit that will not grow, 
n nature's barren ground ; 
H ow vain are all things here below ! 
N o fruit on them is found. 

L et others round the ocean rove, 

E ngaged for fame or store, 

L ord, grant me thy forgiving love, 

A nd I desire no more. 

N o joy can equal love divine, — 

D ear Jesus, tell me I am thine. 



When the Holy Spirit takes possession of my heart and reigns trium- 
phant there, I have a constant home wherever I may be. 

When the Saviour, all triumphant 

Makes my heart his humble throne, 
All my thoughts are acquiescent, 

Then I have a constant home. 

"Wealth and honor, carnal pleasure, 
Fade and vanish out of sight ; 



ELDER JOHN LELAND. 719 

Jesus is my richest treasure, 

And my theme by day and night 

Discontent is then a stranger, 

All is right that God ordains ; 
I sleep and wake, secure from danger, 

All my hopes the Lord sustains. 

Loving God, I love my neighbor ; 

Seek the good of all around ; 
Watch and guard my own behavior, 

Softly tread on holy ground. 

Dearest Saviour, help thy servant 

To proclaim thy gospel word ; 
Make him faithful, wise, and fervent, — 

Arm him with thy spirit's sword. 

May he blow the trump in Zion, 

Sound the alarm to all around, 
Guard the lambs, and brave the lion, 

Laboring in the gospel ground. 

Blessed Saviour, crown his labor, 

Let not all his pains be lost; 
While he preaches Christ the Saviour, 

Oh ! send down the Holy Ghost. 

Man can only teach the senses, 

God must change the sinful soul ; 
Set before us our offences, 

Make the sin -sick sinner whole. 

Gracious God ! bestow a blessing, 

May each soul receive thy truth ; 
While backsliders are confessing, 

Pour thy spirit on the youth. 

Oh that sinners — hundreds — thousands, 

May return to thee, their God, — 
Pluck them, Lord, like burning fire-brands* 

Grant them pardon thro' thy blood. 



When God revealed his grand design, 

To rescue rebel man, 
Thro' all the heavenly world's sublime, 

The joyful tidings ran. 

But 'midst their joys a question rose, 
Which checked their songs awhile, 

" How can Jehovah love his foes, y 
And look on them and smile ?" 



720 THE WRITINGS OF 

" Their pains, and groans, and deep distress 

Aloud for mercy call ; 
But ah ! must truth and righteousness 

To mercy, victims fall ?" 

So spake the friends of God and man, 
But none could light afford ; 

The highest angel could not scan 
How man could be restored. 

The Son of God attentive, heard, 
And quickly thus replied: 

" In me let mercy be revered, 
And justice magnified. 

" Behold, my vital blood I pour, 

A sacrifice to God ; 
Let angry vengeance now no more 

Demand the sinner's blood." 

He spake, and heavn's high arches rang, 
With his immortal praise ; 

The morning stars together sang, 
In heaven's exalted lays. 

The heavenly hosts fell on their face, 
And tuned their harps of gold, 

O'ercome with boundless, sovereign grace, 
'Twas more than heaven could hold. 

O'er heaven's high walls the angels crowd, 

The tidings to proclaim ; 
" Glory to God," they shout aloud, 

" Good will to sinful man." 

Let all the nations hear the sound, 
And raise their triumphs high, 

For Jesus has a ransom found 
For sinners doomed to die. 



When the Almighty forms the souls above, 
He mates them for the marriage bond of love, 
And sends them down to earth on this condition, 
That each may choose to please the disposition. 
Some choose with caution, yet are much deceived, 
Such ills arise as were not once believed. 
If God thus pained them, we must all suppose, 
That thorns are better for them than the rose, 
Too much delight in partners may destroy 
The trust in God alone for sacied joy. 



ELDER JOHN LELAND. 721 

Happy the youth who finds a partner kind, 
And never sees a cause for change of mind, 
But many — many wear their lives in pain, — 
The silken cord becomes a galling chain, 
Complaints and murmurs fill each others' ear9, 
Sometimes in rage — sometimes in sadder tears. 
When Satan gets between a man and wife, 
But little joy is known in married life ; 
One frowns — the other pouts — and both complain ; 
Each greatly injured, as they each maintain. 
Each feels sad woes and sees the faults of th' other : 
The faults they swell, their own defects they smother. 
But some are highly blessed in married life, 
And live secure from jealousy and strife. 
The matrimonial precepts they obey, 
And bear each other's burdens night and day. 
If, in some evil hour, one falls to blame, 
And passions rise, and kindle to a flame, 
The other bears, and cooling water throws, 
And brings the contest to a happy close. 
Each feels defects within, and reasons thus: 
" My partner faulters, I myself am worse," 
Two wrongs will quickly make a pleasing right ; 
Two rights will ever live in strife and spite. 



Hymn composed and sung on the occasion of the dedication of the meet, 
ing-house, in Cheshire, on Christmas day, 1794. 

Thus saith the eternal God ; 

I sit upon my throne, 

The heavens I spread abroad, 

The earth I made alone, 
The heavens are my exalted seat, 
The earth I tread beneath my feet. 

What house did e'er contain 

An omnipresent God ? 

Attempts are all as vain 

To bind my holy word, 
All worlds, surrounded by my hand, 
Move round at my supreme command. 

The temple did contain 

The ark, that sacred chest ; 

My presence there was seen ; ' 

It was my settled rest. 
No more I give the Jews commands, 
Nor dwell in temples made with hands. 
91 



722 THE WRITINGS OF 

Yet will I look upon 
The Man of my right hand. 
Mine own eternal Son 
Shall in my presence stand ; 
Tho' he is God, yet he was poor, 
Lowly in heart, tho' full of power. 

In him the God-head dwells, 
All fulness there is found : 
Spring up, ye sacred wells, 
Let grace and truth abound. 
The temple once my presence blessed 
But was not my abiding rest. 

Another house I have, 
The church is where I dwell, 
The humble poor to save, 
The contrite free from hell, 
The glory of these latter days 
Shall far exceed the temple's praise. 

Lord, we have met to-day, 
To worship thee above ; 
Descend from heaven, we pray,— 
Fill every heart with love. 

We dedicate this house to thee ; 

'Ti8 all thine own, — so let it be. 

Preserve this house from fire, 
From thunder, wind and storm„ 
,Nor from this place retire, 
But every bosom warm. 
We leave our praise with thee, 
Thou great, sublime, eternal Three. 



723 



SHORT AND UNCONNECTED SENTENCES. 



Luke has given a short biography of Paul, and Paul in his epistles to 
the churches has stated his manner of life, both before and after his con- 
version, together with his afflictions from without and within, also of the 
doctrine he preached, and what success he had ; but is it likely that he 
carried those epistles about for sale ? Did he ever close the meeting by 
saying, " My hearers, I have here with me a number of hpoks of my own 
composition for sale ?'*' and yet, in these days, it is practised. For a man 
to write his own history, and publish it while he is living, is rather del- 
icate. In respect to his knowledge of the facts he relates, he is the best 
judge ; yet his diffidence may incline him to keep back the best, and ex- 
pose the worst, or his vanity may prompt him to cover his defects and 
extol his virtues. He who publishes his own history or creed for sale, and 
then puts on the robe of a travelling preacher, (to diminish the expenses 
of travelling,) in order to peddle his books, is attempting to use God's 
stream to turn his own mill. 

The man who is seeking after wisdom, to know what the mind of the 
Lord is towards him, and what God requires him to do, according to rule 
and plumb-line, is not so muchidelighted with flowery language, and pomp 
of diction, as with rich and interesting ideas. A discourse, either from 
the lips, or pen, that is full of fine words, and void of ideas and solemn 
facts, will afford him, at most,, but secondary pleasure. May we not con- 
clude, that in the triumphant state, to which humble Christianity tends, the 
most important ideas and wondrous events that ever existed, will be eluci- 
dated in language all sublime by all the heavenly hosts. No dispute about 
grammar, in that state of existence, when "the Lord shall turn, unto the 
people a pure language, j; that they may all serve him with one consent. 
" The preacher sought to find acceptable words, and that which was writ- 
ten was upright, even words of truth." 

The mechanical Christian may be zealous in his forms, and lavish in 
censuring wrong and applauding right ; but is never found lamenting the 
pollution of his heart, or honestly confessing the mis-steps he has taken. 



724 THE WRITINGS OF 

An elegant carriage — a plated harness — a poor horse with his hip-bones 
sticking up — a fine coat — a small stock of borrowed divinity — a lofty ad- 
dress — a careless spirit — a love of popularity — and a thirst of filthy lucre, 
are not the best qualities for preachers. 

It is said of Dr. Gill, that in theological controversy, " he was never 
attacked and overcome — he never assailed a strong hold, but he demolished 
it." In the civil and military departments, the same may be said of 
Andrew Jackson. 

In God we live, move, and have our being. Is it possible then for men 
to possess a power, independent of God, by which they can generate thoughts 
and change desires ? If not, on what principle can men be accountable 
for their works 1 One side. 

Questions generally have two sides to them : and something can be said 
on both sides ;*indeed, some, like a cube, have six sides; yet there are 
many disputers who will never allow that the arguments of others have 
any weight in them : of course, they are always right, in their own view> . 
and always triumph. Like a gander, if you chase them ever so far, with 
the club of solid reason,, they will turn and crow as if victorious. 

Query. Are the Protestants in France as much abused by the Papists 
as the Papists are in Ireland by the Protestants ? 

The lawyer studies to find out what is, and if he be a real statesman, he 
studies what ought to be. And if he is invested with power, and is a business 
man, he will be daring and persevering to bring things where they ought 
to be. 

The human mind is so flexible, and surrounding objects and passing 
events so varying and. illusive, that the man who never changes his opinion, 
is either very weak or very stubborn. Let a man write his creed of faiths 
or a treatise on any subject, and lay it by in his secretary. Let him look 
it over once a year, and every time he examines it, he will wish that some 
sentiments or expressions had been differently stated — perhaps some parts 
expunged. 

Words are so indefinite in their meaning, and so Tariously.used by speak- 
ers and others, that candor teaches us to let every, one put his own mean- 
ing upon his words,. 

The Upas is a tree in the island of Java, so poisonous that neither man, 
beast, nor vegetable can live within three leagues of it. 

The Samiel is a noxious wind, that sometimes blows in the deserts of 
Arabia and Africa, that kills man or beast with the quickness of lightning. 

But Jesus the Saviour is a " tree of life" in the midst of the paradise of 



ELDER JOHN LELAND. 725 

God, who bears such fruit that he who eats it, will live forever. His leaves 
heal the nations. 

The Holy Ghost is a wind that brings dry bones to life, and heals all 
diseases. 

The spirit of the people in the Revolution, achieved our Independence, 
with only a currency of rags, which died of a quick consumption, after the 
war closed ; when the energy of the confederation was not sufficient to 
bring into action the natural resources and strength of the country. 

When the convention were chosen in 1787 to remove the defects of the 
articles of the confederation, they patched up the old house with a new 
frame, covering and painting. The sound timber of the old building, how- 
ever, they worked into the new house. 

Abstract principles will not always meet existing circumstances. 

The best laws for innocent beings are insufficient for the guilty. 

The laws to punish individuals — war with nations— put away wives, etc. 
were not given from the beginning ; but for crimes, oppression, and hard- 
ness of heart.. Such laws were given to make the best of a bad. 

From Exodus, xxi., 2-7, it is evident that a man may prefer slavery 
for life to personal freedom ; and also that the marriage of a bought ser* 
vant may be dispensed with, without crime. 

The rules of grammar are as constantly changing as the fashions of 
dress. The disuse of one class of words, and the coining of new ones, 
is constantly progressing. He that speaks or writes in language the easiest 
to be understood, is the best grammarian and orator. 

Heliogabulus neglected the duties of the kingdom, and spent his time 
in catching flies and collecting cobwebs for public show. Let rulers and 
preachers learn wisdom from his folly. 

IE matter is governed ' by gravitation, how comes- the fly to sleep on 
solid matter above her, with nothing under her but open air. . Why does 
she not fall to the ground ? 

When I have eaten until I am satisfied, my sense tells me that I shall 
never want to eat again ; but my reason, which has grown out of experi- 
ence, assures me that my hunger will return again. I, therefore, renounce 
sense, and adhere to that knowledge which is gained by time and experi- 
ence ; cautious, however, of metaphysical reasoning, which is of a preca- 
rious nature. Without frequent recurrence to fundamental principles, our 
reasoning will lead us astray. 

Atonement. This word is frequently used in the laws of Moses, and 



726 



THE WRITINGS OF 



a few times afterwards : only once in the New Testament. Like the word 
faith, it seems to be a word of broad and indefinite meaning ; for the altar 
was atoned for, and almost all things were, by the law, purged with blood. 
In its various uses it represents — a ransom for crimes — a reconciliation 
obtained — and a dedication of men and things to the service of God. 

The holy, lovely law of God enjoins on men at all times to do all that 
he commands, and believe all that he reveals; but the blessings of eternal 
life are showered down periodically, in times of refreshing, like showers 
of rain, in times appointed beforehand. 

Can something be made out of nothing ? Try it : 

By addition I jj J it cannot. 

By substr action (1) it fails. 

By multiplication (° 9 °) it is not gained. 

But by division 0) (1 it is done — 1 proceeds from 00* 
Thus the griping miser fails. One thing is lacking. 

The wasteful prodigal loses alL 

The extortioner labors for the wind. 

But the liberal soul shall be made fat. He divides his portion among 
the poor and wretched, and lays up in store for himsself a good foundation 
for the time to come. By parting with all for Christ's sake, he gains the 
©ns thing needful. 

The living Jesus was cheaply clothed in swaddling bands ; but the dead 
Jesus was wrapped in fine linen. So living Christianity costs but little - x 
but dead Christianity costs more than civil empire. 

Sir, you ask me the question, " Why there is always strife, contention, 
and opposition in free governments, and what will prevent it V The an- 
swer is simple. Let the Constitution be formed, and the laws enacted for 
general good, free from personalities, and let every one arrange his pur- 
suits under that banner, and strife will cease : but when men fix their own^ 
views of promotion and wealth for a standard, and strive to make every 
measure of government subservient to their wishes, contentions will abound,, 
convulsions often follow. For when speculation for wealth, and gambling, 
for office become predominant, the rights of men are drowned, and com- 
mon honesty smothered. 

The eyes, the ears, and the thoughts of others, impose expense, labor 
and perplexity on ourselves. There is a strong wish in man, to have his 
appearance, his conversation, his performances and bent of mind accept- 
able to others j, to acquire which, he will sustain great privations and hard- 



ELDER JOHN LELAND. 727 

ships. A proof, or even a suspicion, that he himself or his performances 
are disgustful, fills his mind with painful sensations, which he would escape, 
if others were blind, deaf, and insane. 

Hearing, seeing, feeling, tasting, and smelling, are the avenues by which 
we form our conclusions : by speaking and action we make them known 
to others. Writing is active speaking. 

It is amusing and instructing to read of the great talents of men, and 
the stupendous works they perform; but this should not check nor discour- 
age those of small talents and limited means from doing the best they can 
with those faculties and means which they possess. 

When men grow old, they forget more than they collect ; but they have 
this to comfort them, that they never forget what they never knew. It is 
a pleasure to them to confess that they cannot do as they once could, but 
painful to own that their wisdom is less. 

Now, in 1838, canals, railroads and banks, with their appendices, em- 
ploy the thoughts, words, and pursuits of the populace. Moral reform, 
missions, and abolition, with their tributary streams, make the pulpits ring, 
and the presses groan. What will be the leading topics of next year, I 
cannot say. 

Thirty years ago, many, in their addresses to God, would say, " Lord, 
descend by thy slaying power, upon these sinners ; come now this minute ; 
and do thou smite the stout hearts, that they may fall to the floor before 
thee." But now, the addresses are to the rebellious, as follows : " Sinners, 
God has done all that he can for you — he can do no more : it is for you 
to do the rest. You can give your hearts to God at any time, and 1 call 
upon you to do it this minute, and if you do not do it, you will seal your 
own damnation." What I shall hear next, I cannot tell. 

Acts, xxiv., 25 : And as he reasoned of righteousness, temperance, and 
judgment to come, Felix trembled. Gal., v., 23 : Meekness, temperance. 
2nd Peter, i , 6 : to knowledge, temperance, and to temperance, patience. 
1 Cor., ix., 25 : Temperate in all things. Titus, i., 8 : Holy, temperate, 
ii., 2, Aged men be temperate. The word temperance signifies moderation, 
a restraint on the affections and passions, and always the calmness and 
seffenity of the mind : and for the most part, it excludes every thing else. 
It never signifies abstinence. 

Drunkenness is the parent of wo and misery in this life, and a barrier 
to the kingdom of God : but does it become those who form into bands, 
called temperance societies, to point the finger of scorn, and haughtily 
pronounce the best of men drunkards, because they will not list themselves 
nor their names into a mixed society, never instituted by Jesus Christ ? 



728 THE WRITINGS OP 

The society which Christ has formed for the suppression of drunkenness, 
and other vices, is forbidden to be " yoked together with unbelievers," but 
as a separate society, is bound to shun and condemn every evil work, and 
practice and recommend whatsoever is lovely and of good report. 

" Tell me of my faults, that I may know and renounce them ; my 
virtues, (if I have any,) will take care of themselves." This maxim, given 
by an old philosopher, is but partially adhered to. Reprove a wise man, 
and he will be wise ; but all men have not teachable wisdom. " The fool 
is wiser in his own eyes, than seven men that can render a reason." In 
most cases, if one attempts to reprove another, the one reproved will retort, 
"physician, heal thyself; first cast the beam out of thine own eye ; keep 
your own vineyard and let mine alone." If this retort does not clear him 
from blame, he will next sum up the real or hearsay defects of his reprover, 
and propose an offset. If this proffer is not accepted, he will ever after 
esteem the reprover his deadly enemy. Unimpeachable character, and 
meekness of spirit, with a good report of them that are without, are neces- 
sary for the reprover ; otherwise it will fare with him, as it did with the 
seven sons of Seeva. The heart of a lion — the eye of an eagle — and the 
hand of a lady are required to make a reproof profitable. Reproofs of 
this kind are like excellent oil which will not break the head, nor stop the 
prayer of the one reproved, for the reprover. 

Convince a man that you esteem him, and make him pleased with him- 
self, and he will love your company and be your lasting friend. But if 
you crowd him hard in agreement, and triumph in your victory over him, 
although you conquer him, you lose his friendship forever. 

The fashion of debate in the civil and religious departments, like all 
other things, is perpetually changing. In the days of king Richard, in 
their parliamentary disputes, it was customary for the members to box 
each other's ears. Long before this, in the Council of Nice, in which 
were three hundred and eighteen bishops, Nicholas, of Myra, gave Arius a 
severe box on the ear. But in this day of light and improvement, duelling, 
which often costs life, supersedes ear- boxing. Is this change of fashion 
an improvement of morals, of etiquette, or of religion ? 

The world is gorged with school, creed, and ceremonial religion ; mt 
after all the institutions of men, " pure religion, and undefiled before God 
and the Father, which is to visit the fatherless and widows in their afflic- 
tion, and to keep unspotted from the world," is but little seen or practised. 

Can the mind of man harmonize fatality with contingency — predesti- 
nation with free-will — the upper book of God's designs with the lower 



ELDER JOIIN LELAND. 729 

book of man's obedience ? Pagans, Jews, and Christians have employed 
all their powers of mind to untie the gordian knot, but yet it remains un- 
done. 

The creation of matter, the diffusion of light, and giving life to the 
dead, are proofs of the uncreated existence of a Being who existed before 
matter, light, or the life of creatures was known. 

Though preachers often undertake to weld cold iron and hot together, 
all their blowing and hammering will not make them stick. 

Prejudice sees but little error in a friend, and but little to applaud in 
an enemy. 

Conflicting parties often unite to crush a party, abhorred by all the 
confederates. The hawk helps the owl. 

When great men are governed by ambition, and little men by money, 
the rights of the people are in jeopardy. 

The credit system but poorly answers the purpose of specie payment. 
Strike upon eagles and dollars a promise that the bearer should be paid 
ten dollars or one, in paper, at the banks, and would there be any applica- 
tions for exchange ? 

Sentiment. Martin Van Buren : the second Madison, following the 
second Jefferson. Let not the age of deceitful good feeling, sycophancy, 
and amalgamation succeed. 

There may be some exceptions, but it is generally true, that he who has 
not industry to get himself a little capital to begin with, would not improve 
a borrowed capital to his own, or his country's advantage. 

Long experience has decided that ivealtli has ample power to defend its 
owners from the intrusions of the needy. The poor sometimes oppress 
the rich by mobs, but never by law. No dangers therefore arise from the 
extension of the elective franchise. No government can remain simply 
democratical long, where population increases fast. A small number may 
all meet together and make their laws and administer them, which would 
be impracticable for thousands. 

Thales, the philosopher, walking in the field at noon, was gazing into 
the heavens to see the stars, and stumbled into the ditch. So many are 
gazing after a great estate, but neglecting industry and care, they, by spec- 
ulation, plunge into the gulf of insolvency and ruin. So, likewise, preach- 
ers, sometimes gazing after popularity, or money, like Demes, but neglect- 
ing the humble duties of the closet, and the labors of the cross, they fall 
into the gulf of apostacy and disgrace. 

92 



730 THE WRITINGS OP 

Alexander had a scar in his face which disfigured his countenance. His 
friend, who had his painted likeness, whenever he presented it to the view 
of others, would place his thumb over the scar. So charity covers a mul- 
titude of sins. The common infirmities of men, their little foibles, and 
the petty injuries done to ourselves, should be passed by ; dilating upon 
them will waste time to no profit • charity will cover them. To err is 
human, to forgive and pass by, is God-like. But when evil propensities 
break out into overt acts, which are scandalous in nature, and injurious to 
society in their effects, they ought to be exposed, and held up as beacons 
to give warning to others. In the Bible, the faults of good men are re- 
corded with their virtues ; but in these days of panegyric, too much flat- 
tery and partiality is seen in biography. Instead of wielding an impartial 
pen, the friend is all angel, and the foe all devil. 

The luxuries of the table and the cup breed bodily diseases, feed bad 

tempers, and paralyze the intellects. 

Never sacrifice your liberty to A that he may secure you from the op. 
pression of B. 

The snake creeps out of his skin, and changes his coat every year, but 
continues the same serpent. 

Democrats are for honorable agents — aristocrats for haughty masters. 

Advice. Believe and speak, when you preach, as you do when you 
pray. Keep your own conversion in view, when you preach it to others. 
Never seek to make others believe what you do not believe yourself. 
What you doubt about, never meddle with, till you get resolved. When 
you call others to return and confess, set the example. State facts, like 
Paul ; general confessions are hypocritical coverts. Be bold in preach- 
ing what is certain, but modest in that which is contingent. Never fatigue 
yourself and your hearers with a long sermon, when your spirit is not in 
the work. Preach the word, and take heed to seducing spirits. If there 
are some mistakes in the Bible, respecting names, number!, and places, 
yet all the books in the world beside, do not contain such a gold chain of 
rich and heavenly things. 

Mark xvi., 15 : Go ye into all the world and preach the gospel to every 
creature — if they will give you three hundred dollars a year. 

Acts v., 42 : And daily in the temple, and in every house, they ceased 
not to teach and preach Jesus Christ — for five dollars a week. 

Acts xi., 26 : And it came to pass, that a whole year, they assembled 
themselves, and taught much people — for a stipulated sum of two hundred 
and fifty dollars each, for the year. 



ELDER JOHN LELAND. 731 

Acts ix., 38 : They sent unto him two men, desiring him that he would 
not delay to come to them — and they would handsomely reward him. 

I have noticed that many great men in the prime of life, seeing the er- 
rors of old men, have laid down rules to steer by when they should be 
old ; but as fast as old age creeps on, their circumstances, feelings, views, 
and long experience cause them to vary from their rules, and they act like 
other old men. The laws of nature are stubborn things, and will not yield 
to accommodate any. 

Money. It is a great favor to have a sound currency, sufficient for all 
useful labor, and commerce : all beyond, nourishes indolence, and gambling 
speculation, and causes a neglect of cultivating the ground, and following 
those manual arts which enrich a nation, and check licentiousness. The 
gold of Spain reduces them to poor living, little enteprise, and neglect of 
intellectual improvement ; all of which keep them under the horrid tyranny 
of an inquisition. 

Does it correspond with the design of political associations, for the rulers 
to make or break contracts made by individuals or companies ? Is it not 
rather designed to enforce a compliance ? 

Is it prudent for an individual or a government to improve inconvenient 
and ornamental articles, (not absolutely necessary,) faster than their extra 
income, over their necessary expenses, will pay for ? 

If government has a right to punish the lender of money if he takes 
more than six per cent, why not punish the borrower, if he makes more 
than six per cent profit of his loan ? And would not both be legislative 
usurpation over the rights of individuals ? 

Why should great men, in high office, when guilty of fraud and robbery, 
be only degraded as defaulters, when Tittle men, for crimes a thousand 
times less, are doomed to the prison ? 

Would not a bankrupt law, which now exhonerates the debtor on as- 
signing all his property, be much better, if it gave the creditor equal power 
to force him to assign, before he has smuggled it away, (having entered 
into treaty with his conscience not to betray. him,) and if banks, should be 
included, and not treated as a privileged order, would it not have a good 
effect? 

Does not a lust for office, an excessive love of money, a desire to be 
thought the wisest, with the heedless zeal of those who wish to carry their 
favorite candidate, threaten a dissolution of our Union 1 

Can there be a sober, reflecting man, but who wishes for a sound cur- 
rency, a well guarded treasury, good economy in the appropriation of the 



732 THE WRITINGS OF 

public treasure, the right of suffrage secure, and a peaceable acquiescence 
in the will of a majority, when fairly expressed ? 

Is it not evident that a certain class of our citizens, who are now the 
most clamorous, were led into their embarrassment, by the multitude of 
bank issues, then dipping too deep, and speculating without reason ; and 
that they are now blaming the general government, the president in par- 
ticular, because the government will not aid them to pay their debts, and 
furnish them with money to pursue their wild speculations 1 

Is it probable that the United States will continue a representative de- 
mocracy sixty-four years longer, or will the love of power and wealth, the 
rivalship of the states, and the dissentions of parties, sink the country in 
anarchy, and thereby open the way for some ambitious aspirant to rise and 
curb the people with an iron yoke ? Who is not willing to sacrifice much 
of his feeling, and many of his wishes, to avert a catastrophe so gloomy? 

The state of a sinner is like a beautiful mill-seat without water, or like 
Jericho, pleasantly situated, but intersected with poisonous streams. 

In the whole vocabulary, there is not a word without a vowel ; so in this 
world, there is not one free from taint. As consonants have no sound with- 
out vowels, so religious exercises are nothing without faith. 

It is easy and common for men to condemn those views in others, which 
they indulge in themselves. 

The coming of the Lord draweth nigh. Behold, the Judge standeth at 
the door. The end of all things is at hand. This I say, brethren, the 
time is short. It is the last time. Surely, I come quickly. Let these 
sayings be ever in my mind, to chill the ardor of qarthly pursuits, and in- 
flame my zeal for heaven. 

The smallest insect can as well understand the origin, knowledge, and 
designs of a man, as the greatest man can understand the nature and works 
of God. He has, however, revealed what he requires of us, and what he 
will do for us. 

That there are three that bare record in heaven, and that these three 
are one, I believe, because God has said it ; but I cannot understand it. 
So I believe that God knows my thoughts, but cannot conceive how. 

They two shall be one ; how can that be 1 These three are one ; is it 
possible? We read of God, and the Father, Christ: see Eph., v., 20; 
Phil., iv., 20 ; Col., i., 3, and ii., 2, and iii., 17 ; 1 Thes., iii., 2. How 
are these texts to be understood ? Who is God before the Father ? Is the 
Holy Ghost intended ? How little I know ! how blind I am ! 

Teach me, O thou blest Redeemer, 

All that's best for me to know. 



ELDER JOHN LELAND. 733 

I am less afraid to he dead than I am to die. I have had a comfortable 
hope for sixty-six years that my sins were pardoned, and that God would 
accept of me ; but I find so great want of goodness in me, that I have not 
the assurance that many possess. 

The Lord is the potter, and I am the clay ; 
He saves by his grace, and for sin casts away. 

The man who has no independent stock of ideas of his own, is never at 
home, but always wandering abroad to collect, but he who has furniture 
of mind is ever at home, except when he is among those who have more 
words than thoughts. 

Sometimes ideas are starved by a famine of words, but more frequently 
drowned by a flood of them. 

Contracted ideas, a small vocabulary, and words poorly selected out 
of it, make poor oratory : but profound ideas, properly arranged, and ex- 
hibited with well chosen words, rightly timed, with graceful gesticulation, 
is just the reverse. 

A is a man of deep thought and great caution. Whenever a subject is 
brought forward of any weight, he is prepared to meet it, and give it a 
luminous elucidation ; but he governs himself so prudently, that he never 
speaks untimely, nor too long. B is full of talk, and if no subject is pres- 
ent, he will hunt around until he starts one ; he then unites with others in 
pursuit of it ; but after the chase is over, no settled conclusion is formed. 
C is rather empty in the middle and upper story, but has a free outlet. If 
words were to be valued by numbers, he would be very rich ; but if by 
weight, he would be a pauper. 

Written standing laws are the legitimate voice of the people. Com- 
mon law is the stretch of power of the judges. Bar rules are the contri- 
vance of lawyers. Whatever you would have others do to you, do you 
the same to them, is the law of Christ. 

If God formed me with talents to be an expositor of the holy scriptures, 
I have criminally neglected to improve the talents which he gave me ; for 
now, when I am eighty-six years old, I have not the least understanding 
of the last nine chapters of Ezekiel ; and the same is true of a great part 
of the Bible. I read commentators, but remain ignorant. My prayer is, 
that I may know and practise the truth, but I remain under the cloud, grov- 
elling in the dark. 

I am a wonder to myself. Very frequently, on my bed, in a state seem- 
ingly between waking and sleeping, my mind is strangely impressed with 
a lesson of words, of the sublime kind, in which one idea after another 
will rise to the amount of half a dudecimo page, which I am never able 



734 THE WRITINGS OF 

fully to retain. August 26, 1837. Last night I had one of these exer- 
cises, on a subject less sublime, but somewhat amusing, which I retain, and 
will here relate. In my reverie, I was reading a page in the Bible, and 
looking at the foot of the page, I saw a note of the following import. This 
is the place where the last shoes of king David were made : the fashion 
of them cannot be imitated in these days. They were a foot and a half 
long, and turned up six inches at the toe. 

What can David mean when he says, " Over Edom will I cast out my 
shoe ? Psalm cviii., 9. 

Let a cannon ball of thirty-two pounds weight go from the mouth of the 
cannon, in a straight line, and meet an ounce ball coming directly against 
it, would the ounce ball ever stop, although carried back by the cannon 
ball, in an exactly contrary course ? 

Let malice and envy sit judges on the bench, and the plea of truth and 
reason will be overruled. 

If the morals of a man are correct, it is not easy to degrade him for his 
belief, although his sentiments should not accord with public opinion ; and 
if, in addition to good morals, he possesses humility and pious zeal, none 
but those who are envious, proud and cruel, will seek to do him harm. 

When two or more nations are at war, the peaceable nations profit by 
it, in getting better sales for their exports. 

When an old man is telling a story, or a tedious historian relating events, 
they have so many episodes, and incidents, that the main question is lost 
sight of. This embarrassment attends us, when we read the book of Job. 

Our needs are many, our 'dangers imminent, our guilt for sin is heavy, 
all of which should prompt us to constant prayer, that God would supply 
our needs, secure us from dangers, pardon our sins, and remove our guilt. 

In human actions, be first just, secondly accommodating, thirdly merciful, 
then benevolent to useful institutions. 

A woman's smiles are hard to resist, her frowns are hard to bear, her 
tears are irresistible. 

The whole creation stands with open volumes in her hands, to prove 
the eternal power and Godhead of Jehovah. His natural perfections of 
infinity, power, wisdom, and goodness, are revealed in the book of crea- 
tion and providence ; but his moral character of holiness, justice, truth, 
and grace, are known only by the revelation of the Holy Ghost. 

Profound silence, in many cases, carries greater conviction than log- 
ical argument, adorned with all the passions of oratory, and decencies of 
gesticulation. 



ELDER JOHN LELAND. 735 

Let the civil and religious rights of every one be secured. State rights 
not infringed. The general government supported in all its constitutional 
powers. 

In contemplating ancient things, which occurred long before Moses, my 
mind is led to suppose a case, viz : a section of Japheth's posterity, fifty 
in number, emigrated and began a new colony. Having no king or chief 
among them, every man did that which was right in his own eyes, enjoy- 
ing their natural rights in the fullest extent. Had they all been good men, 
without any inclination to do harm, they might have lived in that happy 
state of freedom. But one of them, with a club, killed his neighbor. 
Two of them combined and bound another, and forced him to serve them. 
Three formed a banditti, and forcibly deprived others of the fruits of their 
labor. By these overt acts, the whole colony was alarmed ; for life, lib- 
erty, and property were all in jeopardy. % The whole assembly convened 
under a tree, and formed themselves into a commonwealth, founding their 
government, or compact, binding themselves to defend the lives, liberty, 
and property of each other. Feeling their own weakness, seeing their 
dangers, and conscious of their vicious propensities, they let sober reason 
take the lead in forming rules for their safety, called a code of laws. 

Tammeelane, the Scythian, was encouraged in his enterprises by the 
following incident. He saw a small ant tugging at a lump of provi- 
sions, four times as big as itself, and climbing with it over a wall. It tum- 
bled back thirty-nine times, but the fortieth time it got over the wall, and 
secured its food. 

The sybils of the heathen, the alcoran of the Turks, the tradition of the 
Jewish rabbies, the writings of the ancient fathers, the decrees of councils, 
the mandates of popes, religious creeds, and legislative acts to define and 
enforce religion, like broken china-ware, are worth what they will fetch. 

When I was young, the mode of family discipline was as follows : 
The child committed a trespass — the parent took a rod to chastise with ; 
when the child felt the smart, and began to cry, the parent would say to 
the child, " say you are sorry for what you have done, and promise that 
you will never do so again." If the child responded, " I wish in my heart 
I had not done it, and I will never do so again," the matter closed with 
one additional stroke to make the child remember his promise, which the 
child complied with until the next time. 

The better the cause, the blacker the character of the apostate and be- 
trayer. 

Law is the voice of sober reason, triumphing over unruly passions. 
Licentiousness is the disobedience of evil propensities to reason and right. 



736 THE WRITINGS OF 

Many lean upon the Lord, but have no faith in his testimony, reliance 
on his promise, nor obedience to his precepts. 

Small incidents that fall from the historian's pen, without any professed 
design, often give the searcher after truth more aid, than an elaborate nar- 
rative. 

A and B, were intimate friends, and bestowed many favors upon each 
other. An unhappy event dissolved their friendship, but their minds were 
so philosophic and grateful, that they never forgot nor undervalued the 
favors received of each other. 

The rights of man, and the submission to just laws, preserve harmony; 
but the claims of aristocrats, and the licentiousness of the people, create 
confusion, war, and destruction. 

Words and sentences, like every thing else below the sun, are ever on 
the change ; those expressions, which fifty years ago were chaste, manly, 
and significant, are now considered, rude, low-lived, and insipid. 

My hearing is poor, my eye sight is dim, my appetite small, my strength 
decayed, my prospects gloomy, and what shall I do ? Time misspent can- 
not be recalled, bad calculations cannot be remedied, the calls of nature 
are great and constant, and my means of supplying those calls, are con- 
fined, and what shall I do 1 But others have been in worse circumstan- 
ces, and if my state is not as forlorn as that of some others on the earth, 
nor as hopeless as with some in the other world, not murmuring, but grati- 
tude should fill my heart. 

When Adam was driven out of Eden, wandering about, he found a 
mound of sand ; and suspecting that gold was in it, he spent his life in 
squeezing and sifting the sand ; but when he was dying, he told his chil- 
dren there was no gold in it. His children, however, in succession, down 
to this time, regardless of the admonitions of their dying fathers, have 
been sqeezing and sifting, to find the gold, by bringing their circumstances 
in all things up to their minds. The gold of contentment and delight, is 
found by bringing our minds down to those circumstances, which the Al- 
mighty metes out for us. J Tis then we have nothing to wish or to fear. 

The Bible is a tissue of fine materials, curiously interwoven. AH 
parts of the natural world are used for similitudes, to illustrate the things 
that belong to the spiritual and invisible world. The main design, is to 
show what God requires of men, and what he does for them. 

In the 13th century, when the crusade excitement prevailed, Robert 
Bruce, of Scotland, determined to visit the Holy Land, and aid in taking 
the country where Christ was born, wrought miracles, and was crucified, 



ELDER JOHN LELAND. 



737 



out of the possession of the Turkish infidels, which, at that time, was 
thought to be a sufficient atonement for all sin. But as he was taken sick, 
and could not go the military pilgrimage, he gave orders to have his heart 
taken out of his body, after he was dead, perfumed with spices, put in a 
silver box, and sent to the Holy Virgin. But, by misfortune, the messen- 
ger was taken prisoner in Spain, and the heart never reached where Christ 
died on the cross ; of course, his sins were never pardoned. 

He that would purchase an elective office with money, would sell the 
rights of the people to reimburse himself. He who is courting office from 
the people, will profess regard for their good, but when he has attained his 
desire, he forgets his profession. 

If laws were made and printed without technicals, and the mode of ad- 
ministering them, was without fiction, we should not hear " the glorious 
uncertainty of the law," so much applauded. 

If you would rule well never rule too much. 

Many laws, and long parliaments, make not rich. 

I judge it not possible to frame a government, energetic enough to do 
good, and yet have it so responsible, but that trust, in some of its branches, 
must be placed in some of the agents. To make the ambition and cove- 
tousness of one, a check to the ambition and covetousness of another, will 
not always prevent injustice, fraud, and usurpation ; and fines and punish- 
ments are as ineffectual. Few good laws, written plain, without techni- 
cals, justly administered, without fiction, or usurpation of the rights of in- 
dividuals, not disturbing old peaceable customs, would tend to the happi- 
ness of society. 

It is a hard, persevering work, for a majority of the people to get the 
majority of official power out of the hands of the minority, who have it in 
possession. A majority, of numerical and physical strength, is kept in 
subjection by an aspiring minority, who have more pride and cunning, than 
philanthropy and honesty. What a pity ! 

It is difficult to find a man who does not possess some one good pro- 
perty, which is useful among men ; and as difficult to find one who has no 
defect, which he would be better without. 

Thirteen of the epistles have the name Paul embodied in them. That 
he superintended them, under the guidance of the Holy Spirit, there re- 
mains no doubt ; but it is probable that he, sometimes, had copyists. The 
token which he gave to every epistle, was, " The Grace of our Lord Jesus 
Christ be with you," or words to that amount. 

The epistle to the Hebrews, does not give the name of its author. It is 
most generally supposed that Paul wrote it ; if so, why did he withhold 

93 



738 THE WRITINGS OF 

his name ? The epistle to the Galatians is called a large letter, but con- 
tains only 3,087 words. The epistle to the Hebrews, which contains 6,893 
words, it is said to be a letter in few words. If Paul wrote both, how are 
we to understand large and yew ? 

Honor God as a law-giver, and adore him as a redeemer. 

Tremble at his power, and hope in his goodness. 

Trust in his wisdom, to direct your lot in life. 

If he crowns you with wealth, be thankful, if with poverty, be patient. 

My views of God are so obscure, by faith in him so low, my love to him 
so small, my evil propensities so many, and my resistance against them so 
weak, that the balance of evidence seems against me, in point of my adop- 
tion j and yet, passing strange, I remain so careless about my future des- 
tiny. 

The greatest opposition (among men) that I have met with, has been 
from preachers ; among the people, I have fared better. This may be 
one reason why I am so great a friend to democracy, and so deadly an 
enemy to aristocracy. 

Quick perceptions, depth of thought, strength of memory, clearness of 
voice, acceptable words, being influenced by the Holy Ghost, and clothed 
with the garment of salvation, are characteristics of a good preacher. 

Can causes ever be diverted from their natural effects ? 

When meat, and drink, and clothing are taxed, the poor man, who has 
only one lamb, has to pay as much as he, who, like Job, has fourteen thou- 
sand sheep, six thousand camels, a thousand yoke of oxen, and a thousand 
she- asses. 

Friendly time and patience, give relief, when precipitant legislation 
pulls the scab off from the sore, before it is ripe, and makes it bleed afresh. 

If a president appoints his successor, how does it lead on to an elective 
king ? 

Are not the appointments of the president confirmed or rejected by the 
senate ? 

Of all shapes of beauty, images, carvings, paintings, and colorings, that 
I have ever seen, none equal a young woman, fully grown, well formed, 
free of decay, neatly clad, with modest piety blooming in her face and 
eyes. And when she sings, ar.d makes melody in her heart to the Lord, 
no musical band, with all their instruments, can equal her heavenly sound. 

Eph. v., 20. Giving thanks unto God and the Father, in the name of 
our Lord Jesus Christ. 



ELDER JOHN LELAND. 739 

Phil, iv., 20. Now unto God and our Father be glory. 

Coll. i, 3. We give thanks unto God, and the Father of our Lord 
Jesus Christ. 

Coll. ii., 2. The mystery of God, and of the Father, and of Christ. 

Coll. iii., 1. Do all in the name of the Lord Jesus, giving thanks to 
God and the Father, by him. 

1 Thes. iii, 2. Now God himself, and our Father, and our Lord Jesus 
Christ, &c. How is the word God to be understood in these six places ? 
Does it intend the Holy Ghost, mentioned before the Father and Christ, or 
what does it mean ? 

Psalms xxi., 13. Be thou exalted, Lord, in thine own strength. 

Psalms xc., 1. His right hand and his holy arm, hath gotten him the 
victory. 

Isaiah lxiii, 5, 11, 12. Mine own arm brought salvation unto me — that 
put his holy spirit in him, to make himself an everlasting name. 

Acts i, 7. Which the Father hath put in his own power. 

Eph. v., 27. That he might present it to himself. 

Rev. xi, 17. Thou hast taken to thee thy great power, &c. 

If God can thus operate upon himself, why not the incarnate God pray 
unto himself? Is it not the man, who prayed unto the God 1 

The slave trade, in purchasing and kidnapping the Africans and making 
slaves of them in America, is justly condemned by every benevolent man ; 
but thousands and thousands of those who were thus treated, with their off- 
spring, have heard the gospel and received its blessings, which they would 
not have obtained in their own land. Men should never do evil, that good 
may come ; but when they do evil, God can overrule it to good purposes. 

Eccl. vii, 10. " Say not thou, what is the cause that the former days 
were better than these, for thou dost not inquire wisely concerning this." 

For nearly fourscore years, I have heard a continual lamentation among 
the aged, crying, " O tempora ! O mores!" (O the times! O the man- 
ners !) " the customs and manners of the people, are greatly depreciated 
from what they were when we were young. 

Many are little enough to be big in their own esteem, but few are big 
enough to know themselves little. 

He who can bear praise without being elated, will bear reproach with- 
out vexation. 

The higher a man rises in fame, the more his spots can be seen. 

It is easy to see defects in another, but hard to escape them ourselves. 

Precept addresses the ear, and tells how we should behave. Example 
appeals to the eye, and shows how works are done ; but such is the oppo- 
sition of the human heart, that precept is rejected, and example disregarded. 



740 THE WRITINGS OF 

He who commands a man's purse, commands his soul. Money has a 
powerful influence on friendship, politics, and religion. If money was 
deprived of its bewitching charms, a great part of what is called religion, 
would die of the consumption. 

Must ambition of office, and the love of money, dissolve our union and 
destroy our rights? That kind providence who has watched over us for 
good, ever since we have been an indepe. dent nation, and signally de- 
livered us in the darkest hours, I hope will yet deliver. Wild specula- 
tion has labored hard to make something out of nothing,, but failed for want, 
of stock. 

Our vices, as individuals, cry aloud against us. Our contentions among 
ourselves have no just excuse. Our ingratitude for the exclusive favors- 
we enjoy above every other nation, threatens a deprivation of those favors. 
But yet, the treatment of our government with all other nations, has been, 
concilatory, and morally just. The United States are setting the example 
that moral honesty, and good faith, is as sacred among nations, as it is 
among individuals. And will the supreme governor of all worlds suffer 
the nations who feel power and forget right, to crush us ? I hope not. 

" And now the mighty war is o'er." Cool reason has triumphed over 
the ambitious insurgents. Twelve months past, 1 had dark boding fears 
that there was not patriotism enough in the United States, particularly in 
the eastern section, to withstand the encroachments of foreign powers, at 
the expense of privations ; but those fears are now at an end. The ex- 
periment has made it manifest, that as fast as the people were delivered 
from the impressions of false alarms and false statements, they have ral- 
lied around the standard of their own government, in unusual swarms. 
For there has been no time since the adoption of the constitution in 1789, 
that a greater majority has appeared in favor of the administration, than 
at the present era. Let this attachment continue, and we have little tcv 
fear from foreign nations. 

Any subject, act, or event, that is worthy of record, is worth reading =. 
but much time is spent, and much labor lost, in writing, printing, and read- 
ing, what makes men neither wiser nor better. 

Many dangers I've been in> 
Many troubles I have seen, 
Many wicked paths I've trod, 
Yet have been preserved by God. 

March 3, 1837. This day closes the administration of Andrew 
Jackson, who has spent the greater part of his life in public services. In 
the command of an army, he was never surprised or defeated. His vic- 
tories were many, and that at New Orleans was brilliant to admiration* 



ELDER JOHN LELAND. 741 

As president, the energies of his mind have proved sufficient to adjust 
every hard question, and expose and confute all conspiracies formed against 
him. The rights of the people, the integrity of the states, and the char- 
tered powers given to Congress, he has adhered to, with a moral courage 
that has astonished the world. Under his administration, the debt of the 
nation has been all paid, with a large surplus remaining, monopolies have 
been cramped, indemnities obtained, treaties made, land purchased, com- 
merce protected, &c. And I know of nothing, that a people may reason- 
ably expect from good government, but that the United States have en- 
joyed under his administration. No calamity, that his enemies predicted 
would attend his measures, has ever appeared ; and every good that his 
friends looked for, far beyond their expectation, has come to pass. But 
now his work is over, and millions are exclaiming : — "well done, good 
and faithful servant." In -returning to his longed for home, he will carry 
with him the good wishes and gratitude of a great and prosperous people. 

The first seven presidents of the United States, had, all of them, an 
active part in the revolution ; but that generation has now passed away. 
To-morrow, a president will take the chair, whose knowledge of the re- 
volution is drawn from books. Whether, during the presidency of seven 
succeeding presidents, should the world rergain, the principles of demo- 
cracy will be as dear to the people, and as much adhered to by men in 
power, wm be known hereafter. Our children will have the same right 
to change their government, and alter their laws to suit themselves, that 
we and our forefathers had. If they choose a government of aristocracy 
and hierarchy, though we deprecate the change, yet we acknowledge 
their right. 

Jan. 6, 1841. Gen. Harrison comes into the presidency by an over- 
whelming majority ; of course, the greatest part of the people are pleased. 
If, as many men believe, the means made use of for his promotion, have 
been ridiculous, false and deceptive, degrading to any country that looks 
for respectability, still he is the chosen one. I will acknowledge him. 
For him will I pray. But whether he is exalted to be a scourge to the 
United States, or a blessing to the people, I leave for the future historian 
to say. I am no prophet 



742 THE WRITINGS OF 



HYMN. 

" Come," said Moses, " and go with us, 

We will join to do you good ; 
Prospects bright are now before us, 

Thro' the promise of our God. 
What good things the Lord shall give us, 

We'll impart the same to you ; 
You shall share the land of promise, 

When we've passed the desert through. 

" Manna shall be rained from heaven, 

To supply you on the way ; 
Horeb's flowing waters given, 

For your comfort every day ; 
If by fiery serpents bitten, 

Only look upon the pole ; 
He who was for sinners smitten, 

Freely heals the poisoned soul." 

We, like Moses, now invite you, 

Sinners, come and go with us ; 
You will gain a crown of glory; 

You will shun an endless curse. 
Why put off until to-morrow, 

Works that should be done to-day? 
This will fill your hearts with sorrow, 

When your souls are called away. 

Lingring souls, how can you slumber, 

When the storm is at the door? 
Hark ! and hear the rumbling thunder ;. — 

Soon the storm of fire will pour, 
O repent, and seek salvation, 

Christ stands waiting to redeem ; 
He will every siuner pardon, 

Who believes and trusts in him. 

If you feel your hearts lamenting,. 

If your wills are rightly bent, 
If you come to Christ repenting,. 

As the leprous sinner went, 
You will find a gracious Saviour, 

Full of pity, love, and grace; 
He will take you into favor, 

And salute with words of peace. 

"I am Jesus,, I wilt save you ; 

All my blood your souls have cost, 
Power and grace shall cleanse and keep you 

None that come shall e'er be lost,. 
Go and tell to all around you, 

What the Lord has done for you; 
Tell them if their hearts are broken, 

They will find a Saviour too." 

PART SECOND. 

Moses chose to bear affection 
With the humble saints of God, 

Rather than the wealth of Egypt,. 
Golden crown, and purple jobe. 

4 



ELDER JOHN LELAND. 743 

Come, good people, be like Moses, 

Choose the belter part to-day; 
Come, for all things now are ready ; — 

Come to Christ without delay. 

Why put off until to-morrow ? 

Dangers thicken all around; 1 
Length of time increases sorrow, 

Till y*)u know the gospel sound. 
Hark, and hear the blessed Saviour, 

Hear, for now he calls for you; 
Will you, by your base behavior 

Grieve his love — your souls undo? 

Oh, ye humble, wrestling Jacobs, 

Servants of the living God, 
Pray for sinners — pray most fervent, — 

Pray and plead Mount Calv'ry blood. 
Christ has promised to be with you, 

While this mortal world endures ; — 
Plead his promise — do your duty — 

Fear not suffering — all is yours. 



LINES WRITTEN AT THE AGE OF 83, 

Not much can be expected 

From one of eighty-three, 
Who has not much collected, 

As all may plainly see, 
But the old religious story, 

That Christ for sinners died, 
And laid aside his glory, 

To win himself a bride. 

This theme resounds in heaven, 

And echoes through the earth, 
And shows how sin's forgiven 

And sinners sav'd from wrath ; 
But after all our labor, 

We find the saying true, 
Without the blessed Saviour, 

The priest can nothing do. 

But O, thou great Redeemer, 

A promise thou hast made, 
11 Pil be with you forever, 

And be your constant aid ; 
As long as years are rolling, 

The gospel trump shall sound, 
And mysteries be unfolding 

Of boundless love profound. 

11 Then go and preach the gospel, 

Nor tear what man can do ; 
In doctrine and example, 

Be faithful, just, and true ; 
From highways, lanes, and hedges,] 

Compel them to come in, 
Put on the nuptial badges, 

And come before the king," 






744 THE WRITINGS OF 

sinner! be awakened 

To see your dreadful state ; 
Repent and be converted, 

Before it is too late ; 
To-day you are invited, 

To-morrow you may die, 
And if the call is slighted, 

How bitterly you'll cry. 

How can you tarry longer, 

And waste your time away 
The enemy grows stronger, 

The longer you delay: 
Now is the time accepted, — • 

Repent and turn about, 
Or you may be rejected, 

And fiually cast out, 



Tse two following scraps were written for a young person who had enjoyed 
the comforts of a lively hope, but was, at that time laboring under 
darkness of mind : 



Must I forever spend my years, 

In darkness, doubts, and gloomy fears. 

No comfort for my breast? 
Eternal God, thy power display, 
Remove my guilt and fears away, 
Vain thoughts subdue, I humbly pray, 

And give my spirit rest. 
Come, my dear Jesus, fill my soul, 
O, make the leprous sinner whole; 
Let me be sure of pard'ning love, 
Ere death my spirit shall remove. 



I am thinking while I'm spinning 

What the Lord has done for me ; 
Did I make a right beginning ? 

Was my soul from sin set free? 
Clouds and darkness rise before me, 

Yet I cannot give it up; 
Evil thoughts I find within me, 

Yet I have a little hope. 
my Saviour, look with pity, 
On my poor, afflicted soul, 
Speak the gracious word, I pray thee, 

" Go, thy faith hath made thee whole.'* 
Tell me that my sins are pardoned, 

Let me know I'm born again ; 
Keep my heart from being hardened 
^ Through deceitfulness o( sin, 



RD-88 * 



ERRATA. 



Page 36, line 2, for three read the; page 43, line 7 from bottom, for his read hers ; page 51, 
line 18, for sufficient read self-evident ; page 56, line 7 from bottom, for pastorial read propor- 
tional ; page o7, line 2 from bottom, for peaceful read powerful ; page 58, line 5 from bottom, 
for promise read proviso; page 61, line 2, for now read no?* ; page 70, line 21, for historical. 
read rhetorical ; page 76, line 13, for rantis read rantizo ; page 79, line 25, for se£ read sect ; 
page 89, line 19 from bottom, for Truinglius read Zuinglius ; page 92, Latin phrase fiarum 
read parum; page 94, line 15 from bottom, for Keithbian read Keithian ; page 110, line 6, for 
Supralapfarians read Supralapsarians ; page 110, line 19 from bottom, for Universalists, Pro- 
visumists read Universal Provisionists ; page 113, line 6, for confiding read considering ; page 
129, line 16, for To-kee and Bo-kee read Tb-A?* and Bohu; page 129, line 13 from bottom, for 
£«ne? read Zwcid ; page 136, line 17, for casf read Zas% ; page 158 line 8, for reasons xeadper- 
sons; page 16S, line 6 from bottom, omit not ; page 181, line 2 from bottom, for investigation. 
read instigation ; page 193, line 17 from bottom, for priest read prince; page 194, line 10 from 
bottom, for pray read _pa?/ ; page 209, 2nd verse, 3d line, for &Zoo??i read blossom ; page 222, 
line 18 from bottom, before it supply if; page 222, line 9 from bottom, for ibsum read ipsum ; 
page 223, line 19 from bottom, for talk read ask ; page 224, line 4, for wife read wise ; page 
229, line 6 from bottom, for requested read required ; page 303, line 15, for fixed read sir ; page 
315, line 3, for Samuel read Lemuel ; page 325, line 4, for this read through ; page 337, line 
3 from bottom, for receptive read preceptive ; page 338, line 2 from bottom, for sight read 
fight ; page 352, line 8, after drawing supply near ; page 392, line 14, for improved read em- 
ployed ; page 403, line 6 from bottom, after when insert regal ; page 426, line 9 from bottom, 
lor affluence read influence ; page 482, line 17 from bottom, for consecrated at Easton read con- 
secrates at Easter ; page 511, line 1, for flesh read fresh ; page 511, line 19, for on read in ; 
page 511, line 13 from bottom, for unreasonable read reasonable ; page 529, line 6, for indicted 
read indited ; page 534. line 5. for conformation read confirmation ; page 568, line 7, for per. 
vert read prevent. 



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